BV  811.5  .KA55 
Kerr,  James,  1805- 

-1855. 

A  treatise  on  the 

mode 

of 

baptism 

TREATISE 


MODE  OF  BAPTISM, 


SirOWING    THE    UNFOUNDED    NATURE    OF    THE    AS- 
SUMPTION,   THAT    rVEVIERSION    IS    THE    ONLY 
PEOPER    MODE   OF   AD3riNISTERING 
THE    ORDINANCE: 


TflAT     POURING     OR     SPRINKLING,     IS     THE     MOST 

SCRIPTURAL   AND    SIGNIFICANT,    AND    BV 

FAR    THE    PREFERABLE    MODE    OF 

ITS    ADMINISTRATION. 


^ 


BY    REV.   JAMES    KERR, 

Paslor  of  the  Presbyterian  Church  of  Cadiz^  Ohio. 


STEUBENVILLE: 

PUBLISHED    BY    ABNER    L.    FRAZER. 
MDCCCXLIV. 


Entered  according  to  Act  of  Congress  in  the  year  1844, 


BY    REV.    JAMES    KERR 


In  the  Clerk's  Office  of  the  District  Court  of  Ohio. 


Printed  by  L.  Harper,  Cadiz. 


CONTENTS 


DICOURSE  I. 

Introductory  remarks — The  signification  of  the  word? 
Bapto  and  Baptidzo — No  obligations  to  adhere  rigidly 
to  immersion,  even  if  immerse  be  the  signification  of  the 
word  Baptidzo— Imvaexse.  not  the  signification  of  the  word 
Baptidzo  as  used  in  the  scriptures — This  shown  from 
Luke  11 :  38,  Mark  7  :  4,  Heb.  9  :  10 — Immersion  none 
of  the  modes  of  sj-^mbolical  cleansing  under  the  Old 
Testament  dispensation — The  signification  of  the  words 
used  in  connection  with  Baptidzo  considered,  En^  Eis. 
Apo,  Ek. 

DISCOURSE  II. 

The  different  places  and  circumstances  in  which  bap- 
tism was  administered,  considered — The  baptism  ctf 
John  the  Baptist;  1st,  Improbability  that  he  immersed  ; 
2d,  Improbability;  3d,  Improbability — Baptism  of  the 
Eunuch  considered — Baptism  ofLydia — Baptism  of  the 
three  thousand  on  the  day  of  Pentecost;  1st,  Improba- 
bility that  they  were  immersed;  2d,  Improbability ;  3d, 
Improbability — Recent  mode  of  getting  over  the  difiicul- 
ty  arising  from  the  want  of  water  at  that  season  of  the 
year,  for  the  immersion  of  so  great  a  multitude,  in  so 
short  a  time — Baptism  of  Saul — Baptism  of  Comelius 
and  his  friends — Baptism  of  the  jailor  and  his  family. 

DISCOURSE    III. 

Figurative  languas:e  and  allusions  to  baptism  in  the 
Holy  Scriptures.  1  Cor.  10 :  2,  "  Baptized  unto  Moses  in 
tlie  cloud  and  in  the  sea."  1  Peter  3 :  20,  21,  "  The  like 
figure  whereunto  even  baptism  doth  also  now  save  us,^' 
&:c.  Rom.  6:  3,  5,  Buried  with  him  by  baptism  into 
death,"  Sec.  John  3:5."  Except  a  man'^be  bom  of  wa~ 


IV  CONTENTS. 

ter  and  of  the  Spirit,"  &c.  Rom.  6 :  17,  "•  Ye  have  obey- 
ed from  the  heart  that  form  of  doctrine  which  was  de- 
livered you" — Arguments  of  a  different  kind  in  favor  of 
immersion  considered;  1st,  Argument;  2d,  Argument; 
3d,  Argument. 

DISCOURSE    IV. 

I.  Pouring  or  sprinkling  the  most  scriptural  and  sig- 
nificant mode  of  administering  the  ordinance  of  bap- 
tism— The  use  of  water  in  this  ordinance,  symbolical  of 
the  cleansing  influences  of  the  Holy  Spirit — The  Holy 
Spirit  represented  in  scripture  as  being  poured  out,  shed 
forth,  or  falling  upon  men — Sprinkling  a  prominent 
mode  of  sj-mbolical  cleansing  under  the  law — Foretold  to 
be  a  prominent  mode  of  symbolical  cleansing  under  the 
gospel — Symbolizes  the  manner  of  the  Spirit's  descend- 
ing upon  man — Symbolizes  the  manner  in  which  the 
blood  of  Christ  is  represented  as  being  applied  to  the 
?oul — The  baptism  of  the  Holy  Ghost  not  symbolized  by 
immersion — No  sense  in  which  we  can  be  said  to  be 
immersed  in  the  Holy  Ghost. 

II.  Pouring  or  sprinkling  by  far  the  preferable  mode 
of  administering  the  ordinance — It  is  suited  to  all  times 
iind  places — May  be  administered  thus  under  any  cir- 
cumstances without  endangering  life  or  health — May 
be  administered  thus  with  much  more  solemnity  than 
by  immersion — Affords  the  persons  to  be  ba])tized  a 
much  better  opportunity  of  being  properly  exercised  in 
their  own  minds — Conclusion. 


PREFACE. 

The  substance  of  the  foUomng  pages  was  orlginally 
delivered  in  the  Presbyterian  Church  of  Cadiz,  Ohio ; 
leaving  been  occasioned  by  vigorous  eiforts,  previously 
made,  to  unsettle  the  opinions  of  Christians  on  the  sub- 
ject of  which  they  treat.  And  as  the  author  has  been 
induced  to  believe,  that  the  presentation  of  the  subject 
to  the  congregation  was  productive  of  salutary  effect, 
he  has  consented,  at  the  request  of  many  for  whose  o- 
pinion  he  has  a  high  regard,  to  present  it  to  the  public. 
The  work  might  have  been  considered  more  complete 
had  it  contained  one  or  two  discourses  on  the  subjecix 
of  Baptism,  but  as  this  would  have  swelled  the  book  to 
a  considerably  larger  size,  and  thus  enhanced  its  price; 
and  as  the  yyiode  of  baptism  is  the  great  proselyting  en- 
gine of  our  opponents,  it  was  thought  best  to  present  it 
in  its  present  form.  That  it  may  have  a  tendency  to 
establish  christians  in  the  faith,  prevent  them  from  being 
driven  about  with  every  wind  of  doctrine,  and  fortify 
them  against  the  inroads  of  those  who  would  substitute 
a  mere  external  rite  for  the  spirituality  of  the  gospel,  is 
the  prayer  of  the  AUTHOR . 


modi;  of  baptism. 


DISCOURSE  I. 

Math.  28:  19,  "Go  ye  therefore,  and  teach  all  na- 
tions, baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost." 

Men  have  in  all  ages  been  exceedingly  prone 
to  attach  an  undue  importance  to  external  reli- 
ffious  ceremonies ;  and  the  carnal  and  natural 
mind  has  always  been  offended  at  the  simplicity 
of  the  gospel,  and  the  spirituality  of  its  wor- 
ship. 

The  heathen  have,  in  all  ages,  and  in  every 
part  of  the  world,  considered  the  observance  of 
external  rites,  the  principal  part,  if  not  the 
whole,  of  their  religion ;  and  the  more  expensive 
and  imposing  those  rites  are,  and  the  more  diffi- 
cult they  are  of  observance,  the  greater  impor- 
tance do  they  attach  to  them,  and  the  greater 
merit  do  they  consider  their  observers  as  pos- 
sessing. 

The  Pharisees  attached  an  undue  importance 
to  external  ceremonies.  They  pretended  to  he 
possessed  of  a  greater  amount  of  holiness,  and 
were  more  scrupulously  exact  in  the  observance 


8  MODE    OF   BAPTISM.  DIS.    I. 

of  many  parts  of  the  Jewish  ritual,  than  others; 
but  it  was  all  for  outward  show;  that  by  their 
attention  to  the  externals  of  religion,  they  might 
gain  the  respect  and  applause  of  men.  They 
made  broad  their  phylacteries,  and  enlarged  the 
borders  of  their  garments — they  prayed  at  the 
corners  of  the  streets,  and  for  a  pretence  made 
lo7ig  prayers — they  paid  tithes  of  mint,  and  an- 
ise, and  cummin — they  made  clean  the  outside 
of  the  cup  and  platter — and  they  builded  the 
tombs  of  the  prophets,  and  garnished  the  sepul- 
chres of  the  righteous ;  while  the  accusation  of 
Christ  himself  is  recorded  against  them,  that 
they  did  all  these  things  to  be  seen  of  men ;  and 
the  wo  of  God  denounced  against  them  for  the 
neglect  of  judgment,  mercy,  and  faith. 

In  the  days  of  the  apostles  too,  the  churches 
of  Christ  were  distracted,  by  the  teachings  of 
those  who  were  bent  on  imposing  upon  chris- 
tians, the  observance  of  the  whole  Jewish  ritu- 
al ;  and  who  took  the  high  ground,  that  those 
observances  were  absolutely  necessary  to  sal- 
vation; "Except  ye  be  circumcised  after  the 
manner  of  Moses  ye  cannot  be  saved."  * 

And  for  many  centuries,  the  (so  called)  Ro- 
man Catholic  church,  has  been  burdened  with 

*Act3  15^  I ;  see  also,  verse  5  and  24. 


DIo.    I.  MODE    OF   BAPTISM.  9 

a  host  of  imposing  and  expensive  ceremonies, 
wholly  unwarranted  by  the  word  of  God  •  and  to 
the  observance  of  which,  far  more  importance 
is  attached,  than  to  union  to  the  Lord  Jesus 
Christ  by  faith,  or  to  internal  communion  with 
the  Father  of  spirits  and  with  his  son  Jesus 
Chridt. 

It  is  but  the  carrying  out  of  the  same  prin- 
ciple, and  the  manifestation  of  the  same  dispo- 
sition, that  we  now  find  in  the  immense  impor- 
tance that  is  attached  by  some,  to  the  mode  in 
v/hich  the  sacrament  of  baptism  is  administered. 
It  is  but  the  same  disposition,  directed  in  some- 
whet  of  a  different  channel  to  be  sure,  and  res- 
trraned  in  some  measure  by  the  influence  of  the 
gospel;  but,  it  is  but  the  same  disposition,  that 
leads  the  Hindoos  to  attach  so  much  importance 
to  their  pilgrimages,  and  bathings,  and  swing- 
ings; which  led  the  Pharisees  to  make  broad 
their  phylacteries,  and  bestow  alms,  and  make 
hvig  prayers ;  and  which  induces  the  adherents 
of  popery  to  submit  to  all  the  imposing  and  ex- 
pensive ceremonies  of  that  delusion.  It  is  the 
same  disposition  that  is  manifested  in  all — a 
disposition  to  attach  an  undue  importance  to  the 
externals  of  religion. 

The  religion  of  the  Lord  Jesus  Christ  is  em- 


10  MODE   OF    BAPTISM.  DI8.    I. 

phatically  a  spiritual  religion.  It  is  the  religion 
of  the  heart — of  the  soul.  A  religion  which 
brings  its  possessor  into  mysterious  and  close 
relationship  to  the  Creator,  and  intimate  com- 
munion v/ith  the  Father  of  Spirits.  And  it  is 
a  religion  which  has  a  constant  tendency  to 
draw  off  the  affections  and  desires  of  the  soul 
from  worldly  objects,  and  fix  them  more  and 
more  on  heavenly  things,  until  they  become  all, 
as  it  were,  swallowed  up  in  the  contemplation 
and  enjoyment  of  its  God.  And  while  it  has  so 
many  external  ceremonies  connected  with  it^  as 
are  calculated,  through  the  medium  of  sense, 
to  assist  our  faith ;  and  as  are  adapted  to  pre- 
vent us  from  prosecuting  a  meditative  or  con- 
templative religion  so  far  as  to  degenerate  into 
superstitious  enthusiasm;  yet  it  every  where 
represents  even  these  ceremonies  as  of  little 
importance,  in  comparison  with  the  religion 
of  the  heart. 

In  both  the  sacraments  of  Baptism  and  the 
Lord's  Supper,  the  only  two  ordinances  of  our 
holy  religion,  in  which  sensible  signs  are  used 
to  represent  spiritual  things,  and  to  assist  the 
faith  of  the  believer  in  the  contemplation  of 
spiritual  objects;  it  is  the  state  of  mind  and 
disposition  of  heart  with  which  they  arc  recei- 


DIS.    I.  MODE    OF    BAPTIS3I.  11 

ved,  that  is  the  principal  thing  of  importance 
in  either  ordinance.  The  sacrament  of  Bap- 
tism or  the  Lord's  supper  either,  might  be  ad- 
ministered by  the  Lord  Jesus  Christ  himself,  or 
by  his  expressly  commissioned  and  inspired 
ambassadors,  according  to  the  most  exact  pat- 
tern which  its  auther  has  prescribed,  without 
the  smallest  benefit  accruing  to  the  individual 
receiving  it.  Such  was  doubtless  the  case  with 
Judas  who  received  the  supper  at  the  hands  of 
our  Lord,  and  of  Simon  Magus  who  was  bap- 
tized by  Philip  the  evangelist.  It  is  not  the 
mere  external  observance  of  either  ordinance, 
that  will  be  either  acceptable  in  the  sight  of 
God,  or  profitable  to  the  individual  receiving  it, 
but  the  internal  state  and  disposition  of  the 
heart  with  which  it  is  received. 

If  this  idea  were  properly  embraced  and  re- 
alized, it  would  go  far  to  convince  men,  that  the 
vast  importance  which  they  attach  to,  and  the 
controversies  which  they  excite  in  the  christian 
church  about,  the  mere  modus  operandi  of  either 
Ordinance,  are  aside  from  the  essence  of  true 
religion;  and  show  them,  that,  in  their  zeal  for 
the  mode  of  administration,  they  are  in  danger 
of  losing  sight  of  that  which  constitutes  the 
thing  itself,  and  all  that  is  really   important  in 


12  MODE   OF   BAPTISM.  DIS.    I. 

it — that  they  are  in  danger  of  grasping  at  the 
shadow  to  the  loss  of  the  substance. 

While  all  branches  of  the  christian  church 
hold  to  the  propriety  and  obligation  of  the  ordi- 
nance of  baptism,  in  obedience  to  the  command 
of  Christ,  and  for  the  purposes  for  which  it  was 
instituted;  there  has  been  considerable  differ- 
once,  at  different  times,  in  different  branches  of 
the  christian  church,  in  the  mode  of  its  admin- 
istration. By  some  it  has  been  administered  by 
pouring,  by  others  it  has  been  administered  by 
yprinkling,  and  by  others  again  by  dipping  or 
plunging.  The  mere  mode  of  administering 
this  ordinance  we  consider  a  matter  of  compara- 
tively trifling  importance ;  and  were  it  not  for 
the  vast  importance  that  is  attached  to  it  by 
some,  and  the  danger  in  which  they  are  of  put- 
ting the  mode  of  administering  this  ordinance 
in  the  place  of  Christ  himself  as  their  chief  de- 
pendance ;  we  should  never  think  of  making  it 
a  subject  of  controversy.  Were  it  not  for  the 
exclusive  claim  which  they  set  up,  to  the  posses- 
sion of  the  only  legitimate  and  valid  mode  of 
administration,  and  the  unchristian  spirit  with 
which  they  denounce  and  unchurch  all  who 
practise  a  different  mode  from  themselves,  we 
should  never  think  of  controverting  the  point, 


DIS.    r.  MODE   OF    BAPTISM.  13 

or  of  disturbing  them  in  the  peaceful  practice  of 
the  mode  of  their  preference.  We  might,  if  the 
subject  came  in  course,  endeavour  to  show  that 
ours  was  not  only  a  valid  mode  of  administra- 
tion, but  the  preferable  mode,  the  mode  most 
expressive  of  the  thing  signified  by  it,  and  most 
conformable  to  the  practice  of  the  apostles ;  but 
we  should  never  think  of  entering  into  a  labour- 
ed discussion  of  the  subject,  any  more  than  we 
do  of  throwing  down  the  gauntlet  to  those  who 
differ  from  us,  in  the  mode  of  administering  or 
receiving  the  supper. 

There  are  some  who  administer  the  sacrament 
of  the  supper  to  communicants  in  a  kneeling, 
instead  of  a  sitting  position.  Well,  we  have 
no  quarrel  with  them  on  that  subject;  and  while 
they  are  contented  peaceably  to  pursue  their 
method,  wc  are  contented  peaceably  to  pursue 
ours ;  and  though  if  the  subject  came  before  us 
in  course,  we  would  not  hesitate  to  present  our 
views  on  it,  and  endeavour  to  show  that  ours 
WQS  the  most  proper  and  suitable  mode,  and  most 
conformable  to  the  original  institution;  yet  we 
should  never  think  of  starting  a  controversy  on 
the  subject,  nor  of  disturbing  the  peace  of  the 
christian  church,  by  agitating  so  comparatively 
unimportant  a  point;  for  we  verily  believe  that 


14  MODE   OF   BAPTISM.  MS.    I. 

christians  may  be  acceptable  and  profitable  com- 
municants in  either  mode  of  reception. 

If  however  those  whc  practise  kneeling  at  the 
Lord's  table,  were  to  take  the  ground,  that 
kneeling  is  the  only  proper  ond  scriptural  mode 
of  receiving  that  ordinance ;  and  that  they  who 
do  not  receive  it  in  that  posture  do  not  com- 
mune at  all,  but  are  guilty  of  neglecting  that 
sacred  ordinance,  and  of  disregarding  the  com- 
mand of  Christ  "Do  this  in  rememberance  of 
me;"  and  by  their  continual  agitation  of  the 
subject,  were  in  danger  of  disturbing  the  faith 
of  God's  people;  j^ou  can  easily  perceive,  that, 
the  mere  posture  in  which  the  sacrament  of  the 
supper  is  received,  though  in  itself  a  matter  of 
little  importance,  would  assume  a  vast  impor- 
tance, in  consequence  of  the  position  taken  by 
one  of  the  parties ;  and  would  lay  us  under  the 
necessity  of  vindicating  our  own  practice,  and 
exposing  the  unfounded  nature  cf  the  claims 
which  they  set  up. 

In  the  same  manner;  were  Baptists  peacea- 
bly to  pursue  their  own  course,  and  practise 
their  own  mode  of  administering  the  ordinance, 
we  should  have  no  quorrel  with  them.  Were 
they  to  direct  their  energies  to  the  conversion 
and  salvation  of  sinners,  without  constantly  agi- 


DI8.    I.  MODE    OF    BAPTISM.  -  15 

tating  this  point  as  if  it  were  one  on  which  sal- 
vation depended,  they  should  meet  with  no  oppo- 
sition from  us;  for  we  should  infinitely  more  re- 
joice over  the  conversion  and  salvation  of  sin- 
ners, by  whose  instrumentality  soever  achieved, 
than  over  victory  on  any  so  comparatively  unim- 
portant a  matter.  But  when  we  find  men  mak- 
ing- baptism  almost  the  beginning,  middle,  and 
end,  of  their  religion ;  v/hen  we  find  them  di- 
recting sinners  more  frequently  to  the  river, 
than  to  the  cross;  when  we  find  them  in  danger 
of  putting  the  mode  of  administering  this  ordi- 
nance in  the  place  of  the  Saviour,  to  the  ruin  of 
their  souls ;  when  we  find  them  assuming  that 
immersion  is  the  only  proper  and  valid  mode  of 
administering  this  ordinance;  when  we  find 
them  constantly  affirming  thtit  all  who  have  not 
been  baptized  in  this  manner,  have  not  been 
baptized  at  all,  but  are  unbaptized  persons,  living 
in  neglect  of  this  sacred  ordinance,  and  not  in- 
cluded within  the  pale  of  the  church  of  Christ. 
I  say,  when  we  find  all  this  going  on  around  us, 
the  mode  of  administering  this  ordinrnce  is  pre- 
sented in  a  very  different  aspect ;  and  that  which 
would  otherwise  be  of  little  importance,  assumes 
an  importance  of  no  common  interest.  It  be- 
comes therefore  our  duty,  to  expose  the  unfoun- 


16  MODE   OF   BAPTISM.  DIS.    I. 

<ied  assumption  of  those  who  would  unchurch 
the  great  majority  of  the  christian  world,  and 
vindicate  our  own  practice,  from  the  calumnies 
and  slanders  which  have  been  raised  against  it. 

The  text  presents  before  us  the  institution  of 
this  ordinance,  and  the  authority  for  its  obser- 
vance. ^'Go  ye  therefore,  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  arid 
of  the  Son,  and  of  the  Holy  Ghost."  In  speak- 
ing on  this  subject  then  it  shall  be  our  object, 

In  the  first  place,    To  snow  the  falacy  and 

ERROXEOUSNESS  OF  THE  ASSUMPTION,  THAT  IH- 
MEBSION  13  THE  ONLY  PROPER  AND  VALID  ?«OX>E 
OF  ADMINISTERING  THIS   ORDINANCE;    and 

In  the  second  place.  That  pouring  ob  sprink- 
ling IS  not  ONLY  A  VALID  3I0DE,  BUT  THE  MOST 
SIGNIFICANT,  MOST  SCRIPTURAL,  AND  BY  FAS  THE 
PREFERABLE    MODE    OF  ITS   ADMINISTRATION. 

In  the  first  place,  we  shall  endeatonr  io  show 
the  falacy  and  erroneousness  of  the  assumption, 
that  immersion  is  the  only  proper  and  valid 
mode  of  the  administration  of  (his  ordinance. 
In  doing  tliis  it  will  be  necessary  to  examine  the 
various  arguments  by  which  this  assumption  is 
sustained,  and  if  they  are  found  to  be  inconclu- 
sive or  wide  of  the  point,  our  object  will  be  ac- 
complished. 


DIS.    I.  MODE   OF   BAPTISM.  17 

The  first  and  principal  argument  of  our  Bap-' 
list  friends,  is  the  meaning  of  the  words  Bapto 
and  Baptidzo,  Tlie  greatest  stress  is  constantlv 
laid  by  our  opponents,  upon  the  meaning  of  the 
Greek  word  Baptidzo,  and  Bapio  from  which  it 
is  derived.  It  is  assumed  that  they  invariablv 
mean  to  inmierse,  and  hence  that  the  very  word 
used  to  express  the  ordinance,  is  indicative  of 
the  manner  in  which  it  should  be  administered. 

If  such  were  the  proper  and  only  meanino-  of 
the  word  hapto.  this  would  not  sustain  their  posi- 
tion ,•  for  the  word  hapto  is  never  used  in  scrip- 
ture in  reference  to  tliis  ordinance.  It  is  only 
the  root  whence  the  word  used  to  express  the 
ordinance  is  derived;  and  every  one  acquainted 
with  the  deriviation  of  words  knows,  that  while 
there  is  some  similarity,  there  is  almost  alwav>- 
a  considerable  difference,  between  the  meaning 
of  the  root  and  its  derivatives.  Take  an  exam- 
ple or  two  in  English.  Kingdom  is  derived  from 
the  word  king;  and  while  there  is  enough  of 
similarity  in  the  word  kingdom,  to  the  word  kins". 
to  indicate  its  parentage,  there  is  also  enough  of 
dissimilarity,  to  prevent  any  one  from  supposing 
that  both  words  mean  the  same  thing.  Peimian- 
ship  is  derived  from  the  word  pen;  yet  who 
would  think  of  maintaining,  that  a  pen  and  the 


18  MODE   OF   BAPTISM.  DIS.    I. 

art  of  writing,  meant  the  same  thing?  So  that 
if  to  immerse  were  the  only  meaning  of  the  word 
bapto,  it  would  not  prove  that  such  is  the  mean- 
ing of  the  word  baptidzo  which  is  derived  from  it. 
The  original  and  radical  meaning  of  the  word 
haptOy  if  we  can  believe  the  great  body  of  learn- 
ed critics  and  lexicographers,  is  to  tinge,  to  stain, 
to  wet;  and  that  by  whatever  means  this  is  ac- 
complished ;  whether  by  spri  iikling,  or  pouring, 
or  dipping,  or  plunging;  and  hence  when  used 
in  the  sense  of  sprinkling,  or  pouring,  or  dipping, 
it  is  only  by  way  of  accommodation,  and  not  as 
its  radical  signification.*  It  is  used  by  the  Greek 
authors  to  express  the  staming  or  colouring  of 
the  waters  of  a  lake  by  the  blood  of  a  frog;  and 
it  is  used  also  to  express  the  loss  of  a  fleet, 
when  overwhelmed  and  sunk  in  the  sea.  The 
assumption  that  we  so  frequently  hear  maintain- 
ed, that  it  always  has  the  idea  of  immersion  in 
it,  is  wholly  without  foundation.  What  kind  of 
idea  of  immersion  is  included  in  that  expression 
of  Homer,  ebaptcto  de  aimati  limne,  'the  lake 
was  baptized  with  blood ;'  when  that  blood  was 

*A  late  eminent  anti-poedobaptist  writer  while  he 
strenuously  maintains  that  Baptidso  always  signifies  to 
immerse,  acknowledges  that  he  has  "all  the  lexicogra- 
phers and  commentators  against  him  in  this  opinion." 
(Carson  on  Baptism  p.  79) .    See  Miller  on  Baptism  p.66. 


DIS.    I.  MODE   OF   BAPTISM.  19 

the  blood  of  a  frog?  This  word  is  but  seldom 
used  in  the  New  Testament,  but  we  shall  turn 
you  to  one  or  two  instances  in  which  it  is  used, 
and  in  which  it  is  evident  that  it  cannot  possibly- 
mean  immersion.  Math.  26;  23.  "And  he  an- 
swered and  said,  he  that  dippeth  his  hand  with 
me  in  the  dish,  the  same  shall  betray  me." — 
The  word  here  rendered  dippeth,  is  embapsas, 
baptizeth,  but  certainly  we  cannot  immagine 
that  there  was  any  thing  like  immersion'  here. 
If  in  dipping  their  piece  into  the  gravy  (for  they 
used  no  knives  and  forks  in  those  days,)  they 
wet  the  tips  of  their  fingers  this  is  the  utmost 
that  can  be  supposed.  But  that  they  immersed 
their  whole  hand  in  it,  is  ridiculous  nonsense. 
We  are  aware  of  the  manner  in  which  our  Bap- 
tist friends  endeavour  to  avoid  the  force  of  this 
passage.  It  is  by  supposing  that  in  reaching  the 
hand  into  the  dish  they  might  have  to  reach  so 
far  down,  that  the  hand  would  be  under  the 
outer  edge  or  lip  of  the  vessel,  and  thus  might 
be  said  to  be  immersed  in  it.  But  what  would 
this  be  but  immersing  the  hand  in  an  empty  dish ; 
and  certainly  Baptists  would  not  consider  it  good 
baptism,  for  a  person  to  be  laid  down  in  an  emp- 
ty pool,  merely  because  he  was  lower  than  the 
outside  edge  of  the  pool,  where  the  water  fre- 


20  MODE   OF   BAFTISM.  DiS.    I. 

quently  reaches.  But  who  does  not  know  that 
by  the  word  dish  here  is  meant,  not  the  metal  or 
other  material  of  which  the  dish  was  composed, 
but  that  which  the  dish  contained;  as  when 
Christ  says  "This  cup  is  the  New  Testament 
in  my  blood ;  this  do  ye  as  oft  as  ye  drink  it,  in 
rememberance  of  me,"*  he  did  not  mean  the 
material  of  which  the  cup  was  composed,  but  the 
fruit  of  the  vine  which  it  contained.  In  the  ex- 
pression "He  that  dippeth  his  hand  with  me  in 
the  dish,"  the  word  hapto  is  used  when  there  is 
not  the  smallest  idea  of  immersion  included. — 
Rev.  19 ;  13.  "And  he  was  clothed  with  a  vesture 
dipped  in  blood;  and  his  name  is  called  The 
Word  of  God."  Behammenon  aimaii,  baptized 
with  blood.  The  whole  connexion  of  this  verse 
shows  that  Christ  is  here  represented  under  the 
figure  of  a  conqueror.  But  he  is  a  conqueror 
whose  garments  are  stained  with  blood,  showing 
the  fierceness  of  the  contest  in  which  he  was  en- 
gaged, and  affording  evidence  of  the  destruction 
of  the  enemies  by  whom  he  was  opposed.  Now 
though  we  may  find  many  warriors  whose  gar- 
ments have  been  sprinkled  or  stained  with  blood, 
either  their  own,  or  that  which  has  spouted  from 
the  wounds  of  their  enemies,  I  believe  history 
*I.  Cor.  11;  25,  ~~~" 


OIS.    I.  MODE    OF   BAPTISM.  21 

has  yet  to  record  the  first  instance,  of  a  con- 
queror after  the  victory  had  been  gained,  im- 
mei*sing  his  garments  in  the  blood  of  the  slain. 
Hence  that  is  not  the  idea  here  contained,  and 
the  word  would  have  been  better  rendered  ac- 
cording to  its  original  meaning,  stained  with 
blood.  That  this  is  the  meaning  of  the  word 
in  this  place  is  manifest  from  a  comparison  of 
this  passage  with  the  parallel  passage  in  the  pro- 
phecy of  Isaiah.  Here  it  is  said  in  immediate 
connexion  with  the  verse  already  quoted,  "And 
the  armies  which  were  in  heaven  followed  him 
upon  white  horses,  clothed  in  fine  linen  white 
and  clean.  And  out  of  his  mouth  goeth  a  sharp 
sword,  that  with  it  he  should  smite  the  nations: 
and  he  shall  rule  them  with  a  rod  of  iron ;  and 
he  treadeth  the  winepress  of  the  fierceness  and 
wrath  of  Almighty  God."  Compare  this  with 
Is. 63;  3.  "I  have  trodden  the  wine  press  alone; 
and  of  the  people  there  was  none  with  me :  for 
I  will  tread  them  in  mine  anger,  and  trample 
them  in  my  fury ;  and  their  blood  shall  be  sprin- 
kled upon  my  garments^  and  I  will  stain  all  my 
raiment.'''' 

In  these  two  instances  then  it  is  evident,  that 
the  word  bapto  is  used  without  any  thing  like  the 
idea  of  immersion  included.     But  as  we  already 


22  MODE   OF   BAPTISM.  DIS.    I. 

remarked,  this  word  is  not  used  to  express  this 
ordinance.  We  may  therefore  leave  it,  and 
turn  our  attention  to  Bapiidzo,  the  word  by  which 
the  ordinance  is  invariably  expressed. 

Of  this  word  also  it  is  maintained  by  our  op- 
ponents, that  it  always,  and  only  means  immer- 
sion ;  and  that  no  baptism  performed  in  any  oth- 
er way  than  by  immersion,  comes  up  to  the  mea- 
ning of  the  word,  or  is  baptism  at  all.  This  too, 
they  are  by  their  system,  under  the  necessity  of 
maintaining;  for  the  moment  they  yield  that 
Baptidzo  means  any  thing  else  than  immersion, 
that  moment  they  give  up  the  whole  point  at  is- 
sue, and  are  in  danger  of  losing  their  denomina- 
tional distinction. 

I.  Now  here  we  are  willing  to  take  higher 
ground  than  perhaps  most  of  you  would  suspect, 
and  maintain,  that  even  if  they  are  correct  in 
their  interpretation  of  this  word,  (which  we 
think  we  shall  be  able  to  convince  you  in  the  se- 
quel is  not  the  case)  that  even  if  their  interpre- 
tation of  the  word  be  correct,  and  it  means  im- 
mersion, and  immersion  only,  yet  we  are  under 
no  imperative  obligation  to  adhere  rigidly  to  that 
mode  of  administering  this  ordinance. 

The  sacrament  of  the  Lord's  supper  is  cer- 
tainly as  important  an  ordinance  as  the  sacra- 


DIS.    r.  MODE   OF   BAPTISM.  23 

ment  of  baptism.  It  was  instituted  in  as  solemn 
a  manner,  under  as  solemn  circumstances,  and 
for  as  important  purposes.  And  a  rigid  adher- 
ence to  the  words  of  that  institution,  and  to  the 
mode  in  which  it  was  originally  observed,  is  cer- 
tainly as  obligatory  upon  every  christian,  as  a 
rigid  adherence  to  the  mode  in  which  baptism 
was  at  first  administered.  Well,  the  ministers 
of  a  large  and  respectable  denomination  of 
christians,  in  administering  the  sacrament  of  the 
Lord^s  supper,  instead  of  using  the  words  of 
Christ,  in  handing  the  elements  to  the  people, 
"Take,  eat ;  this  is  my  body,  which  is  broken  for 
you :  this  do  in  rememberance  of  me,-'  use  the 
following:  "The  body  of  our  Lord  Jesus  Christ 
which  was  given  for  thee,  preserve  thy  soul  and 
body  unto  everlasting  life.  Take  and  eat  this 
in  rememberance  that  Christ  died  for  thee,  and 
feed  on  him  in  thy  heart  by  faith  with  thanks- 
giving."*' Now  though  we  do  not  at  all  ap- 
prove of  this  substitution  of  other  words  for  the 
words  of  Christ  in  the  administration  of  this 
sacrament,  we  would  b)^  no  means  represent  it 
as  a  mockery,  or  say  that  those  who  make  use 
of  these  words  do  not  commemorate  the  dying 
love  of  the  Redeemer  at  all :  nor  do  we  know 
*Methodist  Discipline,  page  100. 


24  MODE   OF   BAPTISM.  DI5.    I. 

that  our  opponents  have  ever  so  expressed  them- 
selves on  this  subject.  Why  then  that  open  de- 
nunciation and  unchurching  of  all  who  do  not 
adhere  rigidly  to  every  iota,  in  the  administra- 
tion of  baptism? 

Again,  we  do  not  know  that  there  is  a  denomi- 
nation of  Christians  on  the  face  of  the  earth, 
who  receive  the  sacrament  of  the  supper  in  the 
position  or  attitude  in  which  it  was  originally  re- 
ceived. It  was  received  in  the  attitude  or  posi- 
tion in  which  people  dined  or  supped  in  those 
days,  and  that  was  a  reclining  position.  Let 
any  individual  lie  down  flat  on  his  left  side,  and 
then  raise  himself  up  a  little  so  as  to  lean  on  his 
left  elbow,  and  be  at  liberty  to  use  his  right  hand, 
and  he  will  have  just  the  position,  in  which  the 
sacrament  of  the  supper  was  received  by  the  dis- 
ciples, at  the  hand  of  our  Lord.  If  then  the 
whole  christian  world,  and  our  Baptist  brethren 
among  the  rest,  have  considered  themselves  at 
liberty  to  depart  so  far  in  this  particular  from  the 
mode  in  which  the  sacrament  of  the  supper  was 
at  first  received,  and  that  merely  because  the  for- 
mer mode  of  sitting  at  table  has  gone  out  of  fash- 
ion, or  because  it  would  be  very  inconvenient  for 
a  large  assembly ;  with  what  face,  and  on  what 
authority  can  they  maintain,  that  we  ought  to 


MS.    I.  JIODE    OF    BAPTISM.  25 

adhere  rigidly  to  the  very  mode  in  which  the  sa- 
crament of  baptism  was  at  first  administered? 

Further,  where  is  the  denomination  of  chris- 
tians, who  act  up  to  the  full  meaning  of  the  word 
by  which  the  sacrament  of  the  supper  is  denomi- 
nated? Who  ever  makes  a  full  supper  at  the 
Lord's  table?  But  if  we  are  under  imperative 
obligations,  to  come  up  to  the  tull  meaning,  of  the 
word  immersion,  if  that  be  the  meaning  in  the 
sacrament  of  baptism,  as  significant  of  a  spiritu- 
al cleansing  from  sin ;  we  are  just  under  as  strong 
obligations,  to  come  up  to  the  full  meaning  of  the 
word  in  the  other  instance,  and  eat  a  hearty  sup- 
per, as  significant  of  feeding  on  the  Lord  Jesus 
Christ  by  faith.  The  one  is  a  positive  institu- 
tion as  well  as  the  other,  and  ought  as  rigidly  to 
be  adhered  to  in  all  particulars. 

Further  still.  The  apostles  certainly  knew 
what  was  essential  to  the  proper  administration 
of  the  ordinance  of  baptism,  and  their  example 
when  fully  ascertained,  has  all  the  force  of  a  di- 
rect command.  Now  look  at  the  words  of  the 
institution  as  recorded  in  the  text.  "Baptizing 
them  in  the  name  of  the  Father  and  of  the  Son 
and  of  the  Holy  Ghost."  The  name  in  which 
the  individnalis  to  be  baptized,  is  certainly  a  ve- 
ry important  part  of  the  ceremoney,  and  without 


26  MODE   OF    BAPTISM.  I)IS.    I. 

the  proper  and  solemn  pronouncing  of  which, 
even  our  opponents,  we  suppose,  would  not  con- 
sider the  ordinance  duly  administered.  Indeed 
me  should  certainly  conclude,  that  if  there  were 
any  part  of  the  service  that  could  not  possibly 
be  dispensed  with,  it  would  be  the  solemn  pro- 
nouncing of  the  name  of  the  triune  God.  We 
think  all  must  admit,  that  following  the  very 
letter,  in  reference  to  this  part  of  the  service,  is 
at  least  as  imperative,  as  following  it  in  refer- 
ence to  the  meaning  of  the  word  baptidzo.  And 
yet  there  is  no  instance  on  record,  in  scripture, 
in  which  baptism  was  administered  as  here  com- 
manded. No  instance  in  which  it  was  adminis- 
tered in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.  If  there  was  nothing 
said  about  the  name  in  which  baptism  was  ad- 
ministered, then  we  would  of  course  conclude 
that  it  had  been  administered  according  to  the 
words  of  the  institution.  But  we  are  told  in 
whose  name  it  was  administered,  and  that  was 
not  literally  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  It  was  in  the 
name  of  the  Lord,  or  in  the  name  of  the  Lord 
Jesus,  or  in  the  name  of  Jesus  Christ.* 

How  then  can  we  account  for  the  apostles 

*  Acts  2;  38.    8;  16.     10;  48. 


DIS.    I.  MODE    OF    BAPTISM.  27 

deviating-  so  far  from  the  words  of  the  institu- 
tion? Only  by  the  fact  that  the  Lord  Jesus 
being  God  as  well  as  man,  in  him  dwelling  all 
the  fulness  of  the  Godhead  bodily,  the  words  of 
the  institution  were  thus  essentially,  if  not  lit- 
terally  complied  with.  Baptizing  in  the  name 
of  the  Lord  Jesus,  was  essentially,  and  to  all 
intents  and  purposes,  the  same,  as  baptizing  in 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.  And  if  any  of  our  ministers 
were  now  to  administer  the  ordinance  simply  in 
the  name  of  the  Lord  Jesus,  though  we  might 
reprove  him  for  it,  because  that  as  a  church  we 
have  agreed  to  follow  the  original  words  of  the 
institution,  and  he  in  connecting  himself  with 
us,  has  voluntarily  consented  to  this  arrange- 
ment, and  hence  might  be  deserving  of  reproof 
for  violating  his  own  engagements ;  yet  we  would 
never  think  of  considering  baptism  thus  admin- 
istered, invalid,  or  of  administering  it  over  again. 
Baptism  was  thus  administered  by  the  apostles, 
and  hence  it  was  all  that  was  considered  essen- 
tial to  the  proper  performance  of  the  ordinance. 
If  then  the  inspired  apostles  of  our  Lord,  could 
deviate  so  materially  from  the  words  of  the  in- 
stitution, and  yet  retain  all  that  was  necessary 
to  its  proper  administration ;  do  not  those  assume 


28  MODE   OF   BAPTISM.  DK.    I, 

an  unwarrantable  authority,  who  affirm,  that  a 
strict  and  rigid  adherence  to  the  very  letter,  is 
necessary  to  its  validity.  Indeed  it  would  seem 
as  if  the  Spirit  of  inspiration  had  directed  them 
thus  to  act,  for  the  very  purpose  of  refuting  those, 
who,  in  future  years,  should  attach  a  supersti- 
tious importance  to  modes  and  ceremonies. 

II.  While  therefore  we  hold,  that,  even  if  to 
immerse  were  the  proper  meaning  of  the  word 
bapiidzo,  we  would  be  under  no  imperative  obli- 
gation to  adhere  rigidly  to  that  mode  of  admin- 
istering the  ordinance ;  from  the  fact,  that  the 
whole  christian  world,  oiir  opponents  among  the 
rest,  deviate  in  important  particulars  from  the 
manner  in  which  the  sacrament  of  the  supper 
was  at  first  administered,  without  ever  being 
considered  as  neglecting  or  abusing  the  ordi- 
nance, though  that  is  equally  a  positive  institu- 
tion, and  equally  important  with  baptism  j  and 
from  the  fact  that  the  apostles  themselves  devia- 
ted from  the  strict  letter  of  this  institution,  in  a 
more  important  point  than  the  mode  of  applying 
the  water.  We  proceed  a  step  further,  and 
maintain,  that,  to  immerse,  is  not  the  only  pro- 
per meaning  of  the  word  bapiidzo,  nor  as  it  is 
used  in  the  scriptures,  is  it  the  meaning  of  the 
word  at  all.     That  to  immerse,  so  far  from  being 


DIS.   I.  MODE   OF   BAPTISM.  29 

the  meaning  of  the  word,  is  not  a  meaning  of  the 
word,  as  it  is  used  in  the  scriptures. 

We  request  your  patient  attention,  and  your 
company  in  following  us,  while  we  endeavour 
to  make  good  this  position.  We  do  not  wish  to 
put  you  off  with  mere  declamation,  or  the  mere 
expression  of  our  own  opinion  on  the  subject. 
W"e  wish  to  lead  you  to  an  investigation  of  the 
Holy  Scriptures,  and  if  our  position  is  not  sus- 
tained by  by  them  let  it  fall  to  the  ground. 

It  is  not  denied,  that  the  word  haptidzo  is 
sometimes  used  in  the  sense  of  immersion  by 
the  Greek  authors,  but  every  one  acquainted 
with  those  authors  knows,  that  it  is  also  used  by 
them  in  the  sense  of  pouring  or  sprinkling. — 
This  might  be  abundantly  shown  by  examples 
from  their  writings,  but  this  is  not  the  place  to 
enter  into  such  a  criticism,  nor  would  it  be  im- 
portant to  the  subject.  What  we  wish  to  ascer- 
tain now,  is,  the  signification  of  the  word,  as  it  is 
used  in  the  book  of  God ;  and  this  can  only  be 
ascertained  from  an  examination  of  the  book 
itself,  and  a  diligent  comparison  of  one  part  with 
another.  If  we  wish  to  ascertain  the  true  sense 
in  which  any  particular  term  is  used  by  any 
writer,  we  must  examine,  and  compare  together, 
the  different  places  and  connexions  in  which  it 


30  MODE    OF   BAPTISM  DIS.    I. 

is  used  by  that  writer.  It  will  not  always  do 
to  interpret  the  terms  used  by  one  author,  by 
the  sense  in  which  they  are  used  by  another. 
For  example ;  you  may  take  up  one  author,  and 
you  will  find  it  stated  that  Christ  is  a  Divine 
person ;  and  from  a  comparison  of  the  different 
places  in  which  that  expression  is  used  in  the 
work,  you  will  easily  perceive,  that  he  under- 
stands by  it,  that  Christ  is  God,  equal  with  the 
Father.  You  may  take  up  another  author,  and 
you  will  find  the  same  expression,  that  Christ  is 
a  Divine  person.  Well,  will  it  do  interpret  the 
expression  in  this  author,  by  the  sense  in  which 
it  was  used  by  the  other  ?  By  no  means  j  for  by 
examining  this  a.uthor's  writings  more  carefully, 
you  will  find  that  he  is  not  a  believer  in  the  sn- 
preme  Divinity  of  the  Lord  Jesus  Christ  at  all  j 
and  consequently  when  he  uses  the  word  Divine 
in  connexion  with  Christ,  it  is  much  in  the  same 
sense  that  we  are  accustomed  to  use  it  in  con- 
nexion with  men,  as  when  we  say  of  such  a  one, 
"He  is  an  eminent  and  pious  divine."  You  may 
take  up  a  profane  history  and  read  an  account 
of  a  battle,  and  among  other  things  you  will  find 
it  mentioned  that  there  were  so  many  pieces  of 
ordinance  on  the  field.  What  are  we  to  under- 
stand by  the  word  ordinance  here  ?  manifestly 


DIS.    I.  MODE    OF    BAPTISM.  31 

cannon  or  great  guns.  Take  up  an  ecclesiastical 
history,  and  you  will  read  of  the  ordinance  of 
baptism,  and  if  you  interpret  the  word  in  this 
history,  by  the  sense  in  which  it  was  used  in  the 
other,  it  will  mean,  the  great  guns  of  baptism! 

The  principle  thing,  is  to  ascertain  in  what 
sense  the  word  is  used  in  the  Holy  Scriptures, 
and  this  can  only  be  ascertained  from  an  exami- 
nation of  the  scriptures  themselves.  Let  us  then 
examine  into  the  meaning  of  the  word,  in  those 
places  where  this  ordinance  is  not  referred  to  ; 
and  this  will  enable  us  to  understand  its  mean- 
ing, where  it  is  used  in  connexion  with  this  or- 
dinance. 

Luke  11;  38.  "And  when  the  Pharisee  saw  it, 
he  marvelled  that  he  had  not  fii'st  washed  before 
dinner."  The  word  here  rendered  washed  is 
ebapiisthee,  the  same  that  is  rendered  in  other  pla- 
ces baptized :  and  hence  the  literal  reading  of 
the  passage  according  to  the  manner  in  which 
this  word  is  so  frequently  translated,  would  be, 
"The  Pharisee  marvelled  that  he  had  not  first 
baptized  before  dinner."  Can  the  word  as  used 
in  this  place  be  supposed  to  mean  immersion? 
Did  the  Pharisee  expect  the  Lord  Jesus  Christ  to 
immerse  before  dinner?  or  were  the  Pharisees 
themselves  in  the  habit   of  immersing  before 


32  MODE   OF    BAPTISM.  DIS.    I. 

meals  ?  Yet  our  opponents  are  obliged  to  main- 
tain this  absurdity,  or  give  up  the  point,  that 
baptidzo  always  means  to  immerse  and  nothing 
else.  The  scriptures  however  do  not  leave  us 
ignorant  of  the  sense  in  which  baptidzo  is  here 
used,  for  we  find  the  same  thing  referred  to  in 
another  place,  where  a  different  word  is  employ- 
ed. Math.  15;  2.  "Why  do  thy  disciples  trans- 
gress the  tradition  of  the  elders  ?  for  they  wash 
not  their  hands  when  they  eat  bread."  Mark 
7;  2,  3.  '"And  when  they  saw  some  of  his  disci- 
ples eat  bread  with  defiled  (that  is  to  say,  with 
UNWASHED-)  hands,  they  found  fault.  For  the 
Pharisees  and  all  the  Jews,  except  they  wash 
their  hands  oft,  eat  not,  holding  the  tradition  of 
the  elders."  In  both  of  these  quotations,  it  is 
the  word  Nipto^  that  is  used,  a  word  which  pro- 
perly and  invariably  signifies  to  wash  or  cleanse. 
But  it  is  evident  that  it  is  the  same  practice  of 
cleansing  before  meals  that  is  referred  to  in  both 
instances.  Luke  tells  us  that  the  Pharisee  mar- 
velled that  Christ  had  not  first  (baptidzo)  bap- 

*We  shall  frequently  in  the  courge  of  this  discussion 
make  use  of  the  first  person  singular  indicative  of  the 
verb,  instead  of  the  particular  part  in  which  the  verb 
occurs  (unless  when  a  direct  quotation  is  made),  as  be- 
ing more  easily  followed  and  understood  by  the  un- 
learned reader. 


MS.   I.  MODE   OF   BAPTISM.  33 

tized  before  dinner,  and  Mathew  tells  us  that 
the  Pharisees  challenged  the  disciples  because 
they  did  not  (nipto)  wash  before  dinner.  Why 
did  the  Pharisees  marvel  that  Christ  had  not 
first  baptidzo  before  dinner,  but  just  because,  as 
Mark  tells  us,  it  was  their  own  custom  to  {nipto) 
wash  before  meals?  "For  except  they  wash 
(nipto)  their  hands  they  eat  not."  It  is  mani- 
fest then  that  the  word  nipto  to  wash,  and  bap- 
tidzo to  baptize,  are  used  interchangeably  the 
one  for  the  other,  and  the  use  of  the  word  nipto, 
(a  word  whose  signification  is  uncontroverted)  in 
the  same  manner,  and  in  reference  to  the  same 
subject,  as  baptidzo,  clearly  determines  the 
sense  in  which  the  latter  word  is  employed. — 
Here  then  is  one  instance  in  which  baptidzo 
cannot  mean  immerse;  for  it  is  interpreted  in 
another  part  of  scripture  to  mean  wash. 

It  may  be  objected  that  they  would  have  to  put 
their  hands  into  the  w^ater  for  the  purpose  of 
washing  them.  Well,  that  is  a  mere  circum- 
stance. They  might  have  done  so  or  they  might 
not.  Washing  of  hands  was  frequently  perfor- 
med by  pouring  as  well  as  by  dipping,  2  Kings 
3;  11.  "And  one  of  the  king  of  Israers  ser- 
vants answered  and  said.  Here  is  Elisha  the  son 
of  Shpphat,  which  poured  water  on  the  hands 


34  MO»E   OP    BAPTISM,  DIS.    I, 

of  Elijah."  And  who  does  not  know  that  wash- 
ing by  having  water  poured  on  the  hands  is  a 
very  common  practise  in  many  parts  of  our  own 
country.  But  as  already  remarked,  this  is  a 
mere  circumstance,  and  does  not  enter  into  the 
idea  conveyed  by  the  word  at  all.  The  word 
signifies  to  wash  or  cleanse,  the  thing  done,  and 
not  the  manner  in  which  it  was  performed. 

Mark  7;  4.  "And  when  they  come  from  the 
market,  except  they  wash,  they  eat  not.  And 
many  other  things  there  be,  which  they  have  re- 
ceived to  hold,  as  the  washing  of  cups,  and  pots, 
brazen  vessels,  and  of  tables."  The  word  here 
rendered  washing  isbaptismous,  baptisms;  the 
baptisms  of  cups,  and  pots,  of  brazen  vessels, 
and  of  tables.'  Now,  if  it  be  so  that  cups  and 
pots  were  immersed  in  water,  for  the  purpose 
of  v>^ashing,  is  it  at  all  probable  that  tables  were 
washed  in  this  manner?  The  word  rendered 
tables  also  means  couches,  on  which  they  reclin- 
ed at  table,  and  is  it  at  all  probable  that  they 
w  ere  immersed  in  water  for  the  purpose  of  wash- 
ing? Here  then  we  have  baptisms  or  washing.^ 
performed  indifierent  ways,  both  by  putting  the 
object  to  be  washed  into  the  water,  and  by  put- 
ting the  water  on  the  object  to  be  washed.  But 
as  we  have  already  remarked,  the  mode  of  wash- 


t)IS.    I>  MODE   OF   BAPTISM. 


35 


intr  is  a  mere  circumstance,  it  may  be  gathered 
from  other  circumstances  or  it  may  not ;  but  is 
not  contained  in  the  word  haptismos.  This  ex- 
presses washing,  the  thing  done,  and  not  the 
manner  of  its  performance. 

Compare  the  3d  and  4th  verses  a  little  more 
closely.  "For  the  Pharisees  and  all  the  Jews, 
except  they  wash  their  hands  oft,  eat  not,  hold- 
ing the  tradition  of  the  elders.  And  when  they 
come  from  the  market,  except  they  wash  they  eat 
not."  The  very  same  meaning  must  be  attacli- 
ed  to  the  word  wash  in  each  of  these  verses. — 
"Except  they  wash  their  hand  oft  they  eat  not  ;*' 
and,  "And  when  they  come  from  the  market, 
except  they  wash  they  eat  not."  The  same 
thing  is  as  evidently  intended  by  these  two  sen- 
tences as  can  be.  The  one  is  just  a  repetition 
of  the  sentiment  contained  in  the  other.  But 
in  the  former  sentence  the  word  for  wash  is 
nipto,  and  in  the  latter  it  is  baptidzo;  and  hence 
here  is  as  plain  an  instance  as  could  possibly  be 
put  on  paper,  of  the  two  words  beinir  used  in- 
terchangeably the  one  for  the  other :  and  as  mp^o 
means  invariably  to  wash  or  cleanse,  v/e  have 
in  it,  the  scriptural  definition  of  the  word  baptid- 
zo, with  which  it  is  interchangeably  usad. 

The  word  used  in  the  latter  clause  of  the  fifth 


36  MODE   OF   BAPTISBI.  DK.    I. 

verse,  will  also  assist  us  in  determining  the  mea- 
ning of  haptidzo;  "Why  walk  not  thy  disciples 
according  to  the  tradition  of  the  elders,  but  eat 
bread  with  unwasTien  hands  ?"  The  word  ren- 
der unwashen  here  is  koinos,  unclean  or  defiled 
hands.  Not  that  the  disciples  were  filthy  in 
eating,  but  the  Pharisees  were  so  very  particu- 
lar and  ceremonious,  that  they  must  always,  be- 
fore eating,  go  through  the  process  of  cleansing, 
whether  there  was  any  necessity  for  it  or  not ; 
which  both  Christ  and  his  disciples  often  omitted. 
The  Pharisees  found  fault  with  the  disciples  be- 
cause they  did  not  wash  {haptidzo)  before  dinner, 
as  they  did  who  held  the  tradition  of  the  elders ; 
and  here  the  fault  is  repeated,  and  said  to  be  that 
they  ate  with  unclean  or  defiled  hands.  What 
they  required  of  the  disciples  then,  was,  to  wash 
cr  cleanse  their  hands  before  eating,  and  this 
also  determines  the  meaning  of  the  word  haptid- 
zo as  used  in  this  connexion.  It  is  neither  to 
immerse,  nor  to  pour,  nor  sprinkle,  but  to  wash 
or  cleanse,  the  thing  done,  and  not  the  manner 
of  its  performance. 

Heb.  9;  10.  "Which  stood  only  in  meats  and 
drinks,  and  divers  washings,  and  carnal  ordi- 
nances, imposed  on  them  until  the  time  of  refor- 
mation.'*    Divers  washing,   diaphorois  haptis- 


DI5.    I.  MODE    OF    BAPTISX.  37 

mois,  divers  baptisms.  This  expression  refers 
to  the  ancient  Jewish  economy,  in  which  wash- 
ings, or  as  it  is  here  called  baptisms,  constituted 
a  great  part  of  their  round  of  ceremonies. — 
Well,  the  apostle  says  that  those  baptisms  were 
of  different  kinds,  diaphorois,  a  word  which  as 
every  Greek  scholar  knows,  points  out  things  of 
a  different  kind.  If  then  immersion  was  prac- 
tisedW  the  Jews,  it  is  plain,  that  that  was  not  the 
only  mode  of  baptism  practised  by  them,  for  the 
apostle  says  diaphorois  haptismois,  diverse  bap- 
tisms; and  the  assumption  of  our  opponents  that 
baptismois,  baptism,  means  immersion  only,  is  a 
flat  contradiction  of  the  language  of  the  apostle, 
who  tells  us,  that  there  were  different  kinds  of 
baptisms.  But  the  apostle  refers  to  one  of  those 
different  kinds  of  baptisms  in  the  following  ver- 
ses. And  which  of  those  different  kinds  of  bap- 
tisms does  he  single  out  as  an  example  of  his 
meaning?  Is  it  immersion?  No;  not  a  word 
about  it.  Is  it  sprinkling?  Yes;  it  is  just  that 
much  abused  and  ridiculed  mode  of  symbolical 
cleansing,  sprinkling.  Verse  13,  "For  if  the 
blood  of  bulls  and  of  goats  and  the  ashes  of  an 
heifer  sPRI^^vLI^'G  the  unclean,  sanctifieth  to  the 
purifying  of  the  flesh,*'  &:c.  Here  the  apostle 
singles  out  an  instance  or  example  of  those  di- 


38  MODE   OF   BAPTISM^  DIS.    1. 

vers  baptisms  of  which  he  had  spoken,  and  it  is 
the  sprinkling  of  the  blood  of  bulls  and  of  goats 
and  the  ashes  of  a  heifer,  for  the  purifying  of  the 
flesh.  But  he  goes  on ;  and  does  he  take  another 
example  now?  No;  he  sticks  to  the  same  ex- 
ample which  he  had  already  introduced.  Verse 
19,  "For  when  Moses  had  spoken  every  precept 
to  all  the  people  according  to  the  law,  he  took  the 
blood  of  calves  and  ot  goats,  with  water,  and 
scarlet  wool,  and  hyssop,  and  sprinkled  both  the 
book  and  all  the  people — Moreover  he  sprink- 
led likewise  with  blood  both  the  tabernacle  and 
all  the  vessels  of  the  ministry." 

It  is  evident  then,  that  sprinkling  is  a  proper 
mode  of  baptism;  for  it  is  the  very  mode  which 
the  apostle  singles  out  as  an  example  of  the 
diaphorois  baptismois,  or  different  kinds  of  bap- 
tisms, of  which  he  had  spoken.  As  we  have  al- 
ready remarked,  the  apostle  in  the  expression 
divers  baptisms,  refers  to  the  different  cleansing 
ceremonies  of  the  former  dispensation.  And  if 
it  can  be  shown  that  immersion  was  one  of  these, 
there  can  be  no  difficulty  in  showing  that  sprink- 
ling was  another;  for  the  apostle  has  furnished 
us  with  examples  to  our  hand.  And  hence  it 
must  be  admitted  that  a  symbolical  cleansing  by 
sprinkling,  is  as  properly  called  baptism,  as  a 


BIS.    I.  MODS   OF    BAFria.M.  39 

symbolical  cleansing  by  imtnersionj  tor  it  is  one 
of  the  diaphoroh  baptisrnois  of  the  apostle. 

Bvt  we  go  a  step  further,  and  maintain  it  as 
our  firm  belief,  after  the  most  dilligent  search 
we  have  been  able  to  institute,  that  immersion 
was  none  of  the  modes  of  symbolical  cleansing 
Hnder  that  dispensation;  and  hence,  is  none  of 
the  d'laphoroi^  haptismois  of  which  the  apostle 
speaks.  We  find  washing,  and  pouring,  and 
sprinkling,  often  and  again,  practised  under  that 
dispensation,  as  a  means  of  s}  mbolical  cleansing, 
but  no  where  do  we  find  immersion  used  at  all. 
And  we  fear  not  to  hazzard  the  expression,  that 
there  is  no  evident  case  on  record,  either  in  the 
Old  or  New  Testament,  of  one  individual  having 
been  immersed  by  n.nother.  n«  a  r*^h*rrious  ordi- 
nance. 

There  are  a  few  jumuikj^s  m  v.  nicn  it  might 
possibly  seem  to  some  as  if  immersion  had  been 
practised  under  the  former  dii5|>ensation,  and  at 
these  we  shall  look  for  a  moment.  Lev.  15;  5. 
"And  whosoever  toucheth  his  bed  shall  wash  his 
clothes,  and  bathe  himself  in  water,  and  be  un- 
clean until  the  even.  And  he  that  sitteth  on  any 
thing  whereon  he  sat  that  hath  the  issue,  shall 
wash  his  clothes,  and  hathe  himself  in  water, 
and  be  unclean  until  the  even.     And  if  he  that 


40  MODE    OF   BAPTISM.  DIS.    I. 

hath  the  issue  spit  upon  him  that  is  clean ;  then 
he  shall  wash  his  clothes,  and  hathe  himself  in 
water,  and  be  unclean  until  the  even,"  &c. — 
The  same  form  of  expression  may  be  found  in 
Lev.  16;  26, 28.  and  Num.  19;  7, 8,  &c.  The 
word  rendered  bathe  in  these  instances,  and  in 
all  the  other  cases  in  which  it  is  found  in  con- 
nexion with  the  Levitical  ceremonies,  is  not  a 
word  that  signifies  to  dip  or  immerse.  It  is 
i2tfw7iai?5,  a  word  which  properly  signifies  to  wash 
or  cleanse;  and  a  word  which  is  in  numerous 
other  instances  so  rendered.  Lev.  14;  8.  "And 
he  that  is  to  be  cleansed  shall  wash  his  clothes, 
and  shave  off  all  his  hair,  and  wash  (Rauhatts) 
himself  in  water.  9,  But  it  shall  be  on  the  se- 
venth day,  that  he  shall  shave  all  his  hair  off  his 
head,  and  his  beard,  and  his  eyebrows,  even  all 
his  hair  he  shall  shave  off;  and  he  shall  wash  his 
clothes,  also  he  shall  wash  (Rauhatts)  his  flesh  in 
water  and  he  shall  be  clean."  The  word  ren- 
dered wash  in  both  these  instances  is  the  same 
that  was  in  the  other  case  translated  bathe. — 
Ex.  30;  18, 19,  20, 21.  "Thou  shalt  also  make 
a  laver  of  brass,  and  his  foot  also  of  brass,  to 
wash  withal;  and  thou  shalt  put  it  between  the 
tabernacle  of  the  congregation  and  the  altar, 
and  thou  shalt  put  water  therein ;  for  Aaron  and 


DIS.  I.  MODE   OF  BAPTISM.  41 

his  sons  shall  wash  their  hands  and  their  feet 
thereat.  When  they  go  into  the  tabernacle  of 
the  congregation,  they  shall  wash  with  water, 
that  they  die  not ;  or  when  they  come  near  to 
the  altar  to  minister,  to  burn  offering  made  by 
fire  unto  the  Lord ;  So  they  shall  wash  their  hands 
and  their  feet,  that  they  die  not."  See  also, 
Ex.  40;  30,  31,  32.  In  all  these  instances  the 
word  rendered  wash  is  Rauhaiis,  the  same  that 
was  in  the  other  case  rendered  bathe.  When 
Abraham  invited  the  three  men  that  stood  by 
him,  to  ivash  their  feet  and  rest  themselves  under 
the  tree.  When  Lot  invited  the  angels  that 
came  to  Sodom  at  even,  to  tarry  all  night,  and 
wash  their  feet;  and  when  it  is  said  of  Joseph, 
that  after  having  wept  he  washed  his  face  and 
went  out  and  refrained  himself;  it  is  in  all  these 
instances  the  same  word  Rauhatts,  that  is  used.* 
There  is  a  word  which  properly  signifies  to 
dip  or  immerse,  used  in  a  few  instances  in  con- 
nexion with  these  ceremonies,  and  we  shall  refer 
3'ou  to  a  specimen  of  the  manner  in  which  it  is 
used.  Lev.  4;  6.  "And  the  priest  shall  dip  his 
finger  in  the  blood,  and  sprinkle  of  the  blood  se- 
ven times  before  the  Lord."  Verse  17.  "And 
the  priest  shall  dip  his  finger  in  some  of  the  blood, 

*SeeGen.  18;  4.    19:  2.    43;  24,  31. 


42  MODE   OF   BAPTISM.  DI8.    I. 

and  sprinkle  it  seven  times  before  the  Lord,  even 
before  the  vail."  Lev.  14;  6.  "As  for  the  living 
bird,  he  shall  take  it,  and  the  cedar-wood,  and  the 
scarlet,  and  the  hyssop,  and  shall  dip  them  and 
the  living  bird  in  the  blood  of  the  bird  that  was 
killed  over  the  running  water;  And  he  shall 
sprinkle  upon  him  that  is  to  be  cleansed  from  the 
leprosy  seven  times."  Here  the  word  rendered 
dip,  is  Taubal,  a  word  which  properly  signifies 
to  dip  or  immerse,  but  it  is  used  only  in  refer- 
ence to  the  finger  or  other  instrument  to  be  em- 
ployed in  sprinkling.  And,  by  the  way,  this  kind 
of  immersion  is  practised  every  time  that  an  in- 
fant is  baptized.  The  administrator  must  dip 
(taubal)  his  hand  in  water,  for  the  purpose  of 
sprinkling  the  object  that  is  to  be  symbolically 
cleansed. 

We  say  then  that  immersion  is  none  of  the 
divers  baptisms  of  which  the  apostle  speaks,  for 
it  was  not  practised  as  a  mode  of  symbolical 
cleansing  under  the  former  dispensation.  But 
washing,  and  pouring,  and  sprinkling,  are  the 
divers  baptisms  to  which  he  refers,  because  tliey 
were  frequently  practised.  Look  at  the  cleans- 
ing of  the  leper,  for  instance,  in  the  fourteenth 
chapter  of  Leviticus,  and  you  will  find  all  the 
three  modes  there  called  into  operation.     He 


DIS.    I.  MODE    OF    BAPTISM.  43 

was  to  be  sprinkled  with  the  blood  of  the  bird 
that  had  been  killed  over  running  water.  He 
was  to  wash  his  clothes,  and  shave  off  all  his  hair, 
and  icashhls  flesh  in  water;  and  he  was  to  have 
that  oil  that  was  in  the  priest's  hnnd, poured  upon 
his  head.  Here  all  the  three  modes  were  prac- 
tised and  in  reference  to  each  it  is  said  'and  he 
shall  be  clean.'  Had  immersion  been  employed 
as  one  of  the  modes  of  ceremonial  cleansing  un* 
der  the  former  dispensation,  then  our  opponents 
might  claim  to  stand  on  an  equal  footing  wilh 
ourselves,  but  not  one  step  higher ;  but  they  can- 
not even  claim  this,  for  there  is  no  mention  of 
it  at  all. 

We  think  then  from  what  has  been  said,  it 
will  appear  plain,  that  baptidzo,  with  its  kindred 
terms,  as  used  in  the  scriptures,  does  not  mean 
immersion,  but  washing  or  cleansing.  It  is  used 
for  the  washing  or  cleansing  of  the  hands  before 
meals.  It  is  used  for  the  washinsf  or  cleansin<^ 
of  cups,  and  pots,  and  brazen  vessels,  and  tables. 
It  is  used  interchangeably  with  nipfo,  a  word 
which  invariably  signifies  to  wash  or  cleanse. — 
It  is  used  as  the  opposite  of  koinos,  impure  or  de- 
filed, and  has  reference  to  the  removing  of  that 
defilement  by  washing  or  cleansing;  and  it  is 
used  for  those  ceremonial  cleansings  that  were 


44  MODE   OF   BAPTISM.  DIS.    I. 

practised  among  the  Jews,  washing,  and  pouring, 
and  sprinkhng;  but  none  of  which  consisted  in 
immersion. 

Here  we  cannot  help  remarking,  that  the  more 
we  examine  the  word  of  God,  the  more  we  are 
struck  with  the  scriptural  accuracy  and  correct- 
ness, of  the  definitions  contained  in  that  most 
excellent  summary  of  doctrine,  "The  Shorter 
Catechism."  We  had  proceeded  almost  thus  far, 
in  our  investigation  of  this  subject,  before  it  oc- 
curred to  us,  that  this  is  just  the  definition  given 
of  baptism  in  that  summary.  "Baptism  is  the 
washing  with  water,  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."  It  is 
a  washing  (of  course  a  symbolical  washing)  or 
cleansing  with  water;  without  any  reference 
at  all,  to  the  manner  in  which  that  washing  or 
cleansing  is  performed. 

One  other  remark  before  we  leave  this  part  of 
the  subject.  It  has  been  said,  that,  if  baptidzo 
does  mean  to  wash  or  cleanse  with  out  reference 
to  the  mode  of  its  performance,  that  if  we  could 
ascertain  the  manner  in  which  John  baptized, 
then  as  Christ  instituted  the  ordinance  of  bap- 
tism without  giving  any  special  directions  about 
it,  we  might  justly  infer,  that  his  baptism  would 
be  administered  in  the  same  manner  as  John's — 


DIS.    I.  MODE   OF   BAPTIS3I.  45 

that  with  which  the  disciples  were  acquainted. 
This  is  plausible.  But  the  same  mode  of  reason- 
ing ought  to  carry  us  farther  back,  and  aid  us  in 
ascertaining  what  the  mode  of  John's  baptism 
was.  Baptism  was  practised  among  the  Jews 
long  before  the  days  of  John,  for  the  apostle  says 
that  their  system  stood  in  diaphorois  baptismois, 
different  kinds  of  baptisms.  Now  we  think  it 
would  be  reasonable  to  conclude  that  John's  bap- 
tism would  be  some  of  those  kinds  with  which  he 
and  all  the  people  of  the  Jews  were  well  acquain- 
ted. But  our  Baptist  brethern  suppose  that 
John  practised,  and  they  practise  after  him,  just 
the  very  mode,  which  had  not  been  practised 
among  the  Jews  at  all,  and  for  which  John  could 
have  had  no  precedent. 

III.  Another  argument  on  which  our  oppo- 
nents depend  for  sustaining  their  cause,  is  deri- 
ved from  the  words  that  are  frequently  used  in 
connexion  with  haptidzo.  These  are  en  and  eis, 
sometimes  translated  in  and  into;  and  ek  and  apo, 
translated  out  of.  Hence,  because  our  transla- 
tion reads  in  one  or  two  instances  that  they  went 
into  the  water,  and  came  out  of  the  water,  it  is 
inferred  that  they  must  have  been  immersed. 
Now  every  Greek  scholar  knows  well,  that  each 
of  these  particles  has  a  great  variety  of  signifi- 


46  MODE   OF   BAPTISM.  j>k.   I, 

cations,  and  which  particular  signification  it  has 
in  any  given  case,  is  only  to  be  determined  by 
the  connexion  in  which  it  is  found,  and  the  na- 
ture of  the  subject  to  which  it  is  applied,*  Con- 
sequently nothing  on  this  subject  can  be  deter- 
mined from  them ;  because  in  no  instance  do 
they  occur  in  connexion  with  the  word  bapiidzo, 
but  another  signification  than  in,  and  out  of,  will 
equally  well  suit  both  the  connexion  and  the 
subject. 

We  know  that  our  Baptist  brethren  are  in  the 
habit  of  ridiculing  this  mode  of  argumentation  ; 
but  it  is  much  easier  to  exhibit  a  sally  of  wit, 
than  it  is  to  answer  a  logical  argument,  or  to  turn 
aside  the  force  of  truth.  What  we  have  said  is 
a  truth,  and  every  one  who  makes  any  preten- 
sions to  a  knowledge  of  the  original  languages 
of  scripture,  knows  it  to  be  a  truth ;  and  all  the 

*For  example;  one  of  onr  standf\rd  Lexicographers, 
Schrevelius,  who  interprets  in  the  Latin  language,  gives 
the  signification  of  m,"ad,  In  erga,  contra,  super,  post, 
propter,  apud,  per, inter,  de,  pro,"  that  is  to,  in,  towards, 
against,  above,  after,  hard  by,  at,  by,  between,  of  for. 
The  same  Lexicographer  interprets  apo,  as  follows;  '-a 
ab,  post,  ante,  prse,  propter,  per,  ex,  de,  absque,"  that 
is,  from,  after,  before,  hard  by  or  for,  by  out, of,  of,  with- 
out. It  will  be  perceived  that  these  two  words  have  in 
many  cases  the  same  signification,  and  hence  the  folly 
of  constructing  an  argument  upon  the  meaning  of  euch 
indefinite  terms. 


DIS.    I.  MODE   OF   BAPTISM.  47 

ridicule  that  may  be  heaped  upon  it,  or  all  the 
evil  consequences  that  a  fruitful  imagination 
may  conjure  up  as  likely  to  flow  from  it,  will  not 
alter  the  fact.  There  it  stands,  and  there  it  will 
stand,  whether  men  believe  that  "Daniel  was 
ever  in  the  Lion''s  den,  or  Shadrach,  Meshach  and 
Abednego  ever  in  the  fiery  furnace"  or  not. 

We  do  not  say  as  they  w^ould  sometimes  rep- 
resent us  as  saying,  that  in,  does  not  mean  in,  and 
out  of,  does  not  mean  out  of;  but  we  do  say,  and 
they  cannot  gainsay  it,  that  the  Greek  particle 
c«,  hos  not  always  the  signification  of  the  En- 
glish word  in;  nor  the  Greek  word  apo,  always, 
nor  even  commonly,  the  signification  of  the  En- 
glish words,  out  of. 

I  have  examined  upwards  of  sixty  places  in 
the  New  Testament,  in  which  the  Greek  word  en, 
is  and  must  necessarily  be,  translated  differently 
from  in,  and  upwards  of  thirty  in  which  eis  is 
translated  differently  from  into;  and  nearly  as 
many  instances  in  which  e^and  apo  are  transla- 
ted differently  from  out  of.  We  must  be  conten- 
ted with  specifying  but  a  few  instances  of  each 
of  these  words  in  this  place. 

In  Mark  1 ;  5.  we  road;  "And  there  went  out 
unto  him  all  the  land  of  Judea,  and  they  of  Jeru- 
salem, and  were  all  baptized  of  him  in  the  river 


48  MODE   OF   BAPTISM.  DIS.    I. 

of  Jordan,  confessing  their  sins."  This  is  a 
clear  evidence,  say  our  Baptist  friends,  that  all 
those  persons  were  immersed.  But  how  does 
the  fact  that  they  were  in  the  river,  prove  that 
they  were  immersed  in  it?  Have  we  not  all 
seen  persons  in  a  river  a  hundred  times,  without 
any  immersion  going  on?  And  even  if  we  ad- 
mit the  correctness  of  the  translation  here,  it  will 
require  something  altogether  different  from  this, 
to  show  that  there  was  any  immersion  in  the 
case. 

But  the  word  translated  in,  here,  has  also  the 
significations  of  at,  near,  by,  through,  for,  to- 
wards, nigh  to,  &c.,  and  as  we  remarked  before, 
which  of  these  significations  it  has  in  any  par- 
ticular place,  is  only  to  be  gathered  from  the  na- 
ture of  the  subject,  and  the  connexion  in  which 
it  is  found.  Hence  it  cannot  be  proved  that  in, 
is  the  signification  of  the  word  in  this  instance; 
because  several  other  significations  of  the 
word,  will  equally  well  suit  both  the  subject 
and  the  place;  and,  ai  the  river,  or  by  the  river, 
or  near  the  river,  would  be  all  equally  good 
translations  with,  in  the  river,  and  equally  well 
suited  both  to  the  subject  and  the  connexion. 

But  say  our  opponents ;  "We  are  satisfied  with 
the  translation  we  have — we  are  willing  to  take 


Dia.   I.  MODE   OF  BAFTDM.  49 

the  bible  just  as  it  reads."  Well  let  us  see  how 
long  they  will  stick  to  this  resolution.  Just  till 
they  get  down  to  the  eighth  verse  of  this  same 
chapter,  and  no  longer,  where  John  says,  "I  in- 
deed have  baptized  you  toitk  water ;  but  he  shall 
baptize  you  with  the  Holy  Ghost."  Baptizing 
with  water  and  baptizing  in  water  are  very  dif- 
ferent things,  yet  it  is  the  same  word  en,  that  is 
used  in  both  cases.  If  then  they  can  take  the 
liberty  of  changing  the  word  into  in,  when  trans- 
lated with,  have  we  not  just  as  good  a  right  to 
change  it  to  at,  when  translated  in,  if  such  a 
change  will  equally  well  suit  both  the  subject 
and  the  connexion?  But  they  do  change  the 
translation  from  with  to  in,  in  this  instance,  and 
must  necessarily  do  so,  or  abandon  their  cause  ; 
for  the  moment  they  admit  that  John  baptized 
toith  water,  instead  of  baptized  in  water,  their 
exclusive  system  falls  to  the  ground.  The  Greek 
word  en,  has  the  signification  of  with,  in  many 
instances;  as  in  Math.  20;  15.  "Is  it  not  lawful 
for  me  to  do  what  I  will  with  (en)  mine  own  ?' ■ 
Luke  14;  31,  "Or  what  king,  going  to  make 
war  against  another  king,  sitteth  not  down  first, 
and  consulteth  whether  he  be  able  with  (en)  ten 
thousand,  to  meet  him  that  cometh  against  him 

with  twenty  thousand?"  I.Thes.4;  18.  "Where- 
3 


50  MODE  OP   BAPTISM.  DIS.   I. 

fore  comfort  one  another  with  (en)  these  words." 
Baptizing  with  water  then  is  as  good  a  transla- 
tion as  baptizing  in  water,  unless  there  is  some- 
thing in  the  particular  case,  that  determines  oth- 
erwise. In  this  case  however  "baptized  with 
water"  is  the  correct  translation,  as  is  manifest 
from  its  intimate  connexion  with  the  phrase, 
''baptize  with  the  Holy  Ghost." 

The  word  en  also  signifies  to,  aS,  Col.  1 ;  23. 
"And  be  not  moved  away  from  the  hope  of  the 
gospel,  whifh  ye  have  heard,  and  which  was 
preached  to  (en)  every  creature  under  heaven." 
It  also  signifies  near,  or  at.  John  19;  41.  '-Now 
in  the  place  where  he  was  crucified,  there  was 
a  garden,"  &c.  The  word  rendered  in,  here, 
is  the  same  word  en;  but  it  is  manifest  that  its 
signification  is  a<  or  near.  Christ  might  have 
been  crucified  in  a  garden,  but  there  could  not 
be  a  garden  in  the  place  where  he  was  crucified; 
nor  was  there ;  but  *'at  or  near  to  the  place  where 
he  was  crucified,  there  was  a  g'ljrden,  and  in  the 
garden  a  new  sepulchre,  wherein  was  never  man 
yet  laid." 

Now  let  tlis  word  in  Mark  1 ;  5,  already  refer- 
red to,  be  translated  at ;  ''rtnd  were  all  baptized  of 
him  at  the  river  of  Jordan  confessing  their  sins," 
and  it  will  accord  very  well  with  the  subject,  it 


DIS.    I.  MODE    OF   BAPTISM.  51 

will  accord  with  the  meaning  of  the  word  hap- 
iidzo,  and  it  will  accord  with  the  translation  in 
the  following  verses,  "I  indeed  have  baptized  you 
with  water,  but  he  shall  baptize  you  with  the 
Holy  Ghost."  Baptidzo  as  we  have  already 
shown,  and  it  cannot  be  shown  to  be  otherwise, 
means  to  wash  or  cleanse ;  and,  of  course,  as  ap- 
plied to  this  ordinance,  it  is  a  symbolical  washing 
or  cleansing  that  is  meant;  for  a  literal  washing 
or  cleansing  is  not  attempted  by  any.  John 
might  be  baptizing  at  the  river  then,  according 
to  any  of  those  "divers  kinds  of  baptisms"  of 
which  the  apostle  speaks,  and  he  would  just  be 
baptizing  as  he  himself  says,  in  the  seventh 
verse,  'with  water.' 

But  cur  opponents  themselves  must  translate 
the  Greek  particle  fw,  by,  a/,  or  hive  a  contradic- 
tion between  the  inspired  evangelists.  Compare 
the  first  eleven  verses  of  the  first  chapter  of 
Mark,  with  the  first  chapter  of  John,  from  the 
fifteenth  to  the  twenty-eighth  verse,  and  it  will 
easily  be  perceived,  that  they  refer  to  the  same 
thing,  and  relate  the  same  circumstances.  But 
Mark  says  that  Jesus  and  all  those  multitudes 
^'.  ere  baptized  in  Jordan  (that  is  according  to  this 
translation;)  and  John  in  the  first  chapter  and 
twenty-eighth  verse,  referring  to  the  same  thing 


52  MODE  OF   BAPTISM.  DIS.    I. 

says,  "These  things  were  done  in  Bethabara  be- 
yond Jordan."  The  word  in  here  is  just  as  plain 
as  in  Mark  when  applied  to  the  Jordan,  'in  Betha- 
bara beyond  Jordan.'  Bethabara  signifies  'the 
house  of  passage,'  and  was  doubtless  originally  a 
house  situated  at  the  crossings  of  the  river  of 
Jordan :  just  what  we  would  call  the  ferry  house. 
Now  if  we  take  these  words  literally,  they  will 
teach  us  that  John  was  baptizing  in  the  ferry 
house  beyond  Jordan.  But  suppose  that  in  pro- 
cess of  time  a  town  hadjgrown  up  there,  and 
taken  the  same  name,  as  was  doubtless  the  case ; 
witness  Harper's  Ferry  in  our  own  country,  then 
it  will  read  that  John  was  baptizing  in  the  town 
of  Bethabara  beyond  Jordan,  while  Mark  (ac- 
cording to  the  translation)  tells  us,  that  he  was 
baptizing  in  the  river  of  Jordan.  How  upon 
baptist  principles  can  these  two  historians  be  re- 
conciled ?  and  yet  they  are  perfectly  reconcila- 
ble, for  they  are  both  inspired,  and  both  speak 
the  truth.  It  will  not  do  lo  suppose  that  this 
town,  as  is  often  the  case  with  others,  was  situa- 
ted on  both  sides  of  the  river,  and  therefore  to 
baptize  in  the  town,  and  baptize  in  the  river, 
might  be  represented  as  the  same  thing;  for 
John  expressly  tells  us  that  Bathabara  was 
situated  on  the  other  side  of  the  river,  "beyond 


DIS.   I.  MODE   OF    BAPTISJr.  53 

Jordan."  We  cannot  translate  the  word  en,  in 
the  one  case  in,  and  in  the  other  at,  when  in 
both  cases  it  refers  to  the  same  thing,  without 
using  (to  say  the  least  of  it)  unwarrantable  lib- 
erties with  the  word  of  God,  and  yet  if  we  trans- 
late it,  in  both  cases  in,  we  have  a  palpable  con- 
tradiction. Translate  it  however  in  both  cases 
at  and  all  is  harmonious.  The  one  states  that 
John  was  baptizing  at  the  river  of  Jordan,  and 
the  other  that  he  was  baptizing  at  Bethabara 
beyond  Jordan.  This  is  just  such  a  discrepan- 
cy as  we  might  expect  to  find  between  the  testi- 
mony of  two  candid  and  honest  witnesses.  The 
one  takes  the  river  as  a  mark  to  point  out  John\s 
locality,  and  the  other  takes  the  town,  and  had 
John  been  on  the  banks  of  the  river,  or  at  the 
water's  edge,  the  one  might  truly  say,  that  he 
was  baptizing  at  the  river,  and  the  other  as  truly 
say,  that  he  was  baptizing  at  the  town. 

Look  next  at  some  examples  of  the  word  eis, 
sometimes  translated  into.  Acts  8;  38.  "And 
they  went  down  both  into  (eis)  the  water,  both 
Philip  and  the  Eunuch;  and  he  baptized  him."" 
But  even  if  we  admit  that  eis  is  correctly  trans- 
lated into,  here,  it  will  not  prove  that  there  was 
any  immersion  in  the  case,  unless  it  can  be  shown 
that  they  could  not  go  into  the  water  for  any 


54  MODE   OF   BAPTISM.  DIS.   1 

Other  purpose.  Whether  we  translate  eis,  to,  or 
into,  it  is  manifest  that  whatever  idea  is  intended 
to  be  conveyed  by  that  word,  was  accomplished 
before  the  baptism  took  place.  They  went  down 
to  the  water,  or  into  the  water,  and  then  he  bap- 
tized  him ;  hence  however  we  translate  the  word, 
it  can  determine  nothing  as  to  the  mode  in  which 
the  baptism  was  administered. 

But  it  cannot  be  shown  that  into  is  the  mean- 
ing of  the  word  in  this  case,  for  it  has  also  the 
signification  of  to,  with,  unio,  before,  S^c.  Math. 
15  J  24.  "But  he  answered  and  said,  I  am  not 
sent,  but  to  (eis)  the  lost  sheep  of  the  house  of 
Israel.  He  was  not  sent  into  the  lost  sheep  of 
the  house  of  Israel  but  to  seek  them  out  and  save 
them,  for  he  came  to  seek  and  to  save  them  that 
were  lost.  John  11;  31.  "She  goeth  to  {eis) 
the  grave  to  weep  there."  But  she  does  not  go 
into  the  grave  or  tomb,  for  we  are  told  in  the  fol- 
lowing verses*  that  it  was  a  cave  and  a  stone  lay 
upon  it ;  and  that  stone  had  to  be  removed  before 
Lazarus  came  forth.  John  20;  4.  'So  they  ran 
both  together :  and  the  other  disciple  did  out  run 
Peter,  and  came  first  to  {eis)  the  sepulchre. — 
And  he  stooping  down,  and  looking  in,  saw  the 
linen  clothes  lying ;  yet  went  he  not  in?     Eis  can- 

*John  11;  38,  39, 


DIS.   I.  MODE   OP   BAPTISHr.  55 

not  possibly  mean  into  in  this  ease — that  he  went 
into  the  sepulchre ;  because  it  is  directly  stated  in 
the  following  verse,  that  he  went  not  in.  From 
these  and  other  cases  that  might  be  adduced,  it  is 
evident,  that  it  is  nothing  better  than  trifling  to 
seek  to  determine  any  thing  concerning  the 
mode  of  baptism  from  the  use  of  this  word. 

Next,  look  at  the  word  apo  sometimes  trans- 
lated, out  of.  Math.  3 ;  16.  "x\nd  Jesus,  when 
he  was  baptized,  went  up  straightway  out  of  (apo) 
the  water."  But,  out  of,  so  far  from  being  the 
only  meaning  of  the  word  apo  here  used,  is  not 
even  its  usual  meaning.  The  radical  and  usual 
meaning  of  the  word  is,  from,  and  it  is  so  trans- 
lated in  several  instances  in  almost  immediate 
connexion  with  this  verse.  Math.  1 ;  17.  "So 
nil  the  generations  from  (apo)  Abraham  to  David, 
tire  fourteen  generations ;  and  from  (apo)  David 
until  the  carrying  away  into  Babylon,  are  four- 
teen generations ;  and  from  (apo)  the  carrying 
away  into  Babylon,  unto  Christ  are  fourteen 
generations,""  Math.  3;  7.  "O  generation  of 
vipers,  who  hath  warned  you  to  flee  from  (apo) 
the  wrath  to  come."  The  proper  and  usual  mean- 
ing of  the  word  is  from ;  and  the  language  here 
used  imports  nothing  more  whatever,  than  that 
Jesus  when  he  was  baptized  went  up  from  the 


56  MODE   OF   BAPTISM.  VIS.    1. 

water.  There  is  nothing  in  the  narrative  to 
prove  that  he  was  in  the  water  even  ankle  deep. 
He  might  have  been,  and  he  might  not ;  but  all 
the  proof  on  the  subject,  must  be  drawn  from 
man's  own  imagination;  for  there  is  none  in  the 
language  of  the  historian. 

Look  also  for  a  moment  at  the  word  elc.  This 
is  the  word  that  is  used  in  reference  to  the  Eu- 
nuch, when  it  is  said,  that  when  he  was  baptized 
he  came  up  otd  of  the  water.*  John  13;  4. 
"He  riseth  from  {eJc)  supper,  and  laid  aside  his 
garments."  Certainly  he  did  not  rise  out  of 
supper.  Math.  19;  20.  "All  these  things  have 
I  kept  from  (ek)  my  youth  up."  Acts  9;  33. 
"And  there  he  found  a  certain  man  named  Eneas, 
which  had  kept  his  bed  eight  years,"  {eks  eton 
okio.)  from  eight  years. 

From  these  specimens,  and  we  could  give  a 
lumdred  more,  it  will  easily  be  perceived,  how 
vain  it  is  to  depend  upon  these  particles,  to  de- 
termine any  thing  of  the  mode  in  which  bap- 
tism was  administered.  Even  if  we  translate 
them  all  as  our  opponents  wish,  they  will  not 
prove  any  thing  like  immersion  to  have  taken 
place ;  while  they  may  all  in  perfect  accordance 

*Acts  8;  39, 


DI5.    I.  MODE   OF   BAFflSM.  57 

with  both  the  connexion,  and  the  nature  of  the 
subject,  be  translated  in  a  different  manner. 

But  say  our  Baptist  friends,  en  and  eis,  must 
mean  in  and  into,  because  all  those  persons  were 
immersed,  and  they  could  not  be  immersed  with- 
out being  in  the  water.  Thus  they  take  for 
granted  that  baptidzo  means  to  immerse,  and 
from  it  they  determine  the  meaning  of  en  and 
eis.  Bat  again,  if  they  are  pressed  on  the  sub- 
ject of  immersion ;  they  will  say  that  those  per- 
sons must  have  been  immersed,  for  do  you  not 
see  that  they  went  into  the  water;  and  what 
would  they  go  into  the  water  for,  but  to  be  im- 
mersed. Thus  they  take  for  granted  the  mean- 
ing of  en  and  eis  and  from  them  determine  the 
meaning  of  baptidzo. 

They  first  take  for  granted  the  meaning  of 
baptidzo,  and  from  it  determine  the  meaning  of 
en  and  eis;  and  then  secondly  from  the  meaning 
of  en  and  eis  thus  determined,  they  determine 
the  meaning  of  baptidzo.  Thus  they  reason  in 
a  circle,  and  by  such  a  process,  they  may  prove 
any  thing  or  nothing.  Such  prevarication  and 
shuffling  is  altogether  unworthy  of  a  sacred 
cause. 

Having  thus  then,  directed  your  attention  to 
the  word  by  which  this  ordinance  is  designated, 


58  MODE   OF   BAPTISM  DIS.   I. 

and  to  those  words  that  are  used  in  connexion 
therewith;  we  shall  in  our  next,  examine  the 
various  places  in  which  the  administration  of 
baptism  is  recorded,  in  the  New  Testament ;  and 
see  whether  there  is  any  ground  to  believe,  that 
it  was  administered  by  immersion. 


DISCOURSE  11. 


Acte,  9 ;  18.  "And  immediately  there  fell  from  his 
eyes  as  it  had  been  scales;  and  he  received  sight  forth- 
with, and  arose  and  was  baptized." 

In  a  preceding  discourse,  we  directed  your  at- 
tention  to  the  mode  of  administering  the  ordi- 
nance of  Baptism;  and  after  some  introductory 
remarks,  concerning  the  umimportant  nature  of 
modes  and  forms,  and  the  all  important  nature  of 
a  proper  state  of  the  heart  and  affections ;  we 
undertook  to  show,  in  the  first  place,  the  unfoun- 
ded nature  of  the  assumption,  that  immersion  is 
the  only  scriptural  and  valid  mode  of  its  admin- 
istration; and  in  the  second  place,  that  pouring 
or  sprinkling,  is  the  most  proper,  significant,  and 
scriptural  mode. 

In  taking  up  the  first  part  of  the  subject  we 
entered  into  an  examination  of  the  meaning  of 
the  words  Bapto,  and  Baptidzo,  which  our  op- 
ponents say,  mean  to  immerse,  and  to  immerse 
only.     And 

1st.  We  showed,  that,  even  if  our  opponents 
were  right  in  their  interpretation  of  the  word 


60  MODE    OF    BAPTISM.  DI9.    IT. 

baptidzo,  that  it  means  to  immerse  and  only  to 
immerse,  that  yet  we  are  under  no  imperative 
obligation  to  adhere  rigidly  to  that  mode  of  ad- 
ministering the  ordinance :  from  the  fact,  that 
the  whole  christian  world,  our  Baptist  friends 
among  the  rest,  deviate  very  materially  from  the 
mode  in  which  the  sacrament  of  the  supper  was 
originally  administered;  and  every  one  fail  in 
G»ming  up  to  the  meaning  of  the  word  by  which 
it  is  denominated,  without  ever  being  suspected 
of  disregarding  or  abusing  the  ordinance ;  though 
that  is  equally  a  positive  institution,  and  equally 
imperative  with  baptism :  and  from  the  addition- 
al fact,  that  the  apostles  did  not  adhere  rigidly 
to  the  words  of  the  institution  of  baptism,  in  a 
more  important  point  than  the  mode  of  applying 
the  water;  for  they  did  not  baptize  "in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost ;  but  in  the  name  of  the  Lord,  or  in  the 
name  of  Jesus  Christ,  or  in  the  name  of  the  Lord 
Jesus. 

2d.  We  showed,  that,  to  immerse,  is  not  the 
only  meaning,  nor  any  meaning  of  the  word  bap- 
tidzo, as  that  word  is  used  in  the  Holy  Scrip- 
tures ;  but  that  to  wash,  or  cleanse,  is  its  mean- 
ing, without  any  reference  to  the  manner  in 
which  it  is  performed.     It  is  used  for  the  wash- 


DIS.    II.  MODE   OF    BAPTISM.  61 

Jng  or  cleansing  of  hands  before  meals;  it  is 
used  for  the  washing  or  cleansing  of  cups,  and 
pots,  and  brazen  vessels,  and  tables;  it  is  used 
interchangeably  with  nipto,  a  word  which  inva- 
riably signifies  to  wash  or  to  cleanse;  it  is  used 
in  opposition  to  koinos,  impurity  or  defilement ; 
and  consequently  refers  to  the  removing  of  that 
defilement,  by  washing  or  cleansing;  and  it  is 
used  in  reference  to  the  various  ceremonial 
cleansings  that  were  practised  among  the  Jews, 
and  which  consisted  in  washing,  and  pouring  and 
sprinkling;  but  none  of  which  consisted  in  im- 
mersion. 

3d.  We  showed  that  the  Greek  words  en  and 
eis,  ek  and  apo  (frequently  translated  in  and  into, 
and  out  of)  which  are  used  in  connexion  with 
baptidzo,  and  on  which  so  much  stress  is  laid  by 
our  Baptist  friends,  may  in  every  instance  in 
which  they  occur  in  connexion  with  baptidzo, 
have  a  different  signification,  in  perfect  accor- 
dance with  both  the  connexion  and  the  subject ; 
and  consequently  that  nothing  can  be  depended 
upon  them,  for  determining  the  mode  in  which 
baptism  was  originally  administered.  We  show- 
ed that  the  words  may  be  rendered  more  correct- 
ly at  the  river,  and  from  the  river,  than  in  the 
river  and  OM^  o/".'  that  our  opponents  themselves, 


G2  MODE    OF   BAPTISM.  DIS.    II. 

must  either  translate  the  particle  en,  by  at,  (in 
one  case  at  least)  or  have  a  contradiction  be- 
tween the  evangelists:  and  that  ek  and  apo,  in 
every  instance  in  which  they  occur  in  connexion 
with  this  subject,  should  be  rendered  from,  in- 
stead of  out  of. 

We  shall  now  then  direct  your  attention  to 
an  examination  of  the  various  places  and  cir- 
cumstances in  which  baptism  was  administered, 
as  recorded  in  the  New  Testament;  and  show, 
that  there  is  nothing  in  them  to  render  it  evident, 
that  it  ever  was  administered  by  immersion;  and 
that  it  is  manifest  that  it  v/as  administered,- in 
some  instances  at  least,  when  it  could  not  have 
been  in  that  manner. 

The  places  in  which  baptism  was  administer- 
ed, as  recorded  in  the  New  Testament,  is  the  next 
strongest  argument,  to  the  meaning  of  the  word 
hapiidzo,  on  which  our  opponents  are  accustom- 
ed to  rely,  for  sustainmg  their  cause.  Buptisni 
say  they,  always  took  place  at  a  certain  river  or 
stream;  and  some  of  you  doubtless,  have  heard 
a  broad  and  bold  challenge  given,  to  any  indivi- 
dual, to  show  that  baptism  ever  wns  performed 
at  any  other  place,  than  some  certain  river  or 
stream.  We  think  we  shall  be  able  to  show  this 
to  your  full  satisfaction  before  we  are  done.   But, 


DIS.    I.  MODE    OF    BAPTISM,  63 

in  the  mean  time,  how  does  the  fact  that  bap- 
tism sometimes  took  place  at  *a  certain  river  or 
stream,'  prove  that  the  persons  baptized  were 
immersed  in  it  ?  It  manifestly  cannot  do  so  at 
all,  but  by  assuming  that  baptidzo  means  to' im- 
merse, and  to  immerse  only;  for  the  moment  it 
is  admitted  that  baptidzo  means  any  thing  else, 
that  moment  it  must  be  admitted,  that  it  is  abso- 
lutely uncertain  whether  there  wcs  any  immer- 
sion in  the  case.  Bat  we  have  shown,  and  it 
cannot  be  shown  to  be  otherwise,  that  baptidzo 
as  used  in  the  scriptures,  does  not  menn  to  im- 
merse at  all;  and  if  it  is  sometimes  used  in  this 
sense  by  the  Greek  authors,  it  is  also  used  by 
them  in  the  sense  of  pouring  or  sprinkling.  This 
being  the  case,  it  is  only  begging  the  question, 
to  maintain,  that,  because  baptism  was  admin- 
istered at  a  certain  river  or  stream,  therefore  it 
was  administered  by  immersion.  The  utmost 
that  can  be  said  in  favour  of  their  cause  from  this 
fact  is,  that  there,  there  was  a  good  opportunity 
for  immersion;  but  it  can  also  be  said,  that  there, 
there  was  a  good  opportnnity  for  bai)tizing  by- 
pouring  or  sprinkling.  The  utmost  advantage 
that  they  can  derive  from  this  is  a  profca'cility  in 
their  favour,  that,  in  as  much  as  baptism  was 
sometimes  administered  at  *a  certain  river  or 


64  MODE   OF   BAVTISM.  MS.    II. 

Stream,'  it  is  probable  that  it  was  administered 
by  immersion ;  and  all  the  probability  consists 
in  the  fact,  that  there,  there  was  a  good  oppor- 
tunity for  immersion. 

But  we  must  look  at  the  several  cases,  in 
which  baptism  was  administered  at  such  a  place, 
and  see  how  strong  the  probability  is;  and 
whether  there  is  not  as  strong,  if  not  a  stronger 
probability  on  the  other  side. 

1.  The  baptism  of  John  the  Baptist  is  that 
on  which  the  greatest  stress  is  laid  by  our  oppo- 
nents, for  sustaining  their  cause.  It  is  said  by 
Matthew,  that  "Jesus,  when  he  was  baptized, 
went  up  straightway  out  of  the  water,"  and  by 
Mark,  that  '-there  went  out  unto  him  all  the  land 
of  Judea,  and  they  of  Jerusalem,  and  were  all 
baptized  of  him  in  the  river  of  Jordan,  confes- 
sing their  sins.""* 

This  is  dwelt  upon  perpetually,  as  evidence 
that  John's  baptism  was  administered  by  immer- 
sion. Now  it  is  manifest  to  every  thinking  indi- 
vidual, that  this  record  cannot  prove  immersion, 
in  any  other  way  than  by  taking  for  granted  that 
haptidzo  means  to  immerse.  But  this  we  have 
shown  to  be  otherwise.     By  an  examination  cf 

*Math.  3;  16.     Mark  1;  5. 


DIS.    II.  MODE   OF   BAPTISM,  65 

those  passages  in  which  the  word  occurs  discon- 
nected with  this  ordinance,  we  have  shown  its 
meaning  as  used  in  the  scripture  to  be,  to  wash, 
or  cleanse ;  and  of  course  as  applied  to  this  or- 
dinance, it  is  a  symbolical  washing  or  cleansing, 
for  a  literal  cleansing  is  not  pretended  by  any. 
And  whenever  we  look  at  the  original  words 
here  translated  in  and  out  of,  we  find  that  they 
import  nothing  whatever  more,  than  that  the 
individuals  spoken  of  were  at  the  water,  and 
came  from  it.  The  whole  amount  of  evidence 
then,  which  can  be  gathered  from  this  record  is 
a  mere  probability  that  John  immersed ;  and  that 
probability  arises  solely  from  the  fact,  that  there 
he  had  a  good  opportunity  for  so  doing. 

1.  But  who  does  not  know,  that  John  might 
have  taken  his  station  by  the  Jordan,  or  at  Enon, 
where  there  was  much  water,  or  as  it  is  in  the 
original,  where  there  were  many  streams  of 
water,*  on  other  accounts,  than  for  the  purpose 
of  immersion?  John  the  Baptist  was  a  poor 
man,  travelling  about  in  the  wilderness  of  Judea, 
living  on  locusts  and  wild  hone}^,  and  possessing 
no  settled  habitation.  He  began  in  the  wilder- 
ness of  Judea  to  preach  the  baptism  of  repen-' 
tance ;  and  Mark  tells  us  in  his  first  chapter  and 

*"Hoti  hudata  polla  een  ekei."    John  3;  23. 
4 


66  MODE   OP   BAPTISM.  DR.    11. 

fourth  verse,  that  he  baptized  in  the  wilderness. 
As  his  audience  increased — as  the  fame  of  this 
wonderful  man  drew  immense  assemblies  around 
him,  (for  there  "went  out  to  him  all  the  land  of 
Judea,  and  they  of  Jerusalem,  and  all  the  region 
round  about  Jordan  -,)  it  would  become  a  matter 
of  imperious  necessity  that  he  should  remove  his 
station,  to  some  place,  where  so  vast  an  assem- 
blage could  obtain  the  means  of  subsistance.  But 
what  would  be  more  necessary  to  their  subsis- 
tance, than  a  plentiful  supply  of  water?  Hence 
the  neighborhood  of  Jordan,  or  Enon,  where 
there  were  many  streams,  would  be  absolutely 
necessary  for  the  accommodation  of  so  great  a 
multitude. 

Do  you  ever  find  even  a  camp  meeting  ground 
selected,  without  making  a  plentiful  supply  of 
water,  a  prominent  object;  and  what  are  all  the 
crowds  that  assemble  there,  to  the  multitudes  of 
people,  and  camels,  and  beasts  of  burden,  that 
were  from  day  to  day,  and  from  month  ta  month, 
surrounding  this  wonderful  man.  You  know 
what  importance  Abraham  and  Lot,  and  the 
other  patriarchs,  attached  to  a  well  or  spring  of 
water,  around  which  to  encamp,  with  the  com- 
paratively small  numbers  that  were  in  their 
company.     You  know  what  distress  the  Israel- 


l>19.    II.  MODE   OF    FAPTISM.  67 

ites  were  often  in  for  want  of  water,  when  jour- 
neying through  the  wilderness.  Is  it  to  be 
wondered  at  then,  that  John  the  Baptist,  having 
people  flocking  to  his  preaching  by  thousands 
and  tens  of  thousands,  should  find  it  necessary, 
to  take  his  station  where  there  was  a  plentiful 
supply  of  water,  and  that  the  historian  should 
notice  the  fact  ?  At  least  we  think  the  proba- 
bility (for  it  is  only  a  probability  on  either  side) 
is  just  as  great,  that  this  was  the  purpose  for 
which  such  a  position  was  selected,  as  that  it 
was  for  the  pui*pose  of  immersion.  At  any  rate, 
it  ill  becomes  our  opponents  to  plead,  that  im- 
mersion was  the  purpose,  for  which  John  took 
his  station  at  the  Jordan  or  at  Enon :  seeing  they 
themselves  are  ready  to  assert,  in  answer  to 
the  objection  to  the  mode  of  baptism,  arising 
from  the  difficulty  in  many  places  of  the  world, 
of  obtaining  a  sufficient  supply  of  water  for  that 
purpose,  that,  "Wherever  man  has  pitched  his 
tent,  there,  there  may  be  a  sufficient  supply  of 
water  obtained  for  the  purpose  of  immersion." 
They  tell  us,  that  John  took  his  station  at  Jor- 
dan or  at  Enon,  that  he  might  have  a  sufficiency 
of  water  to  immerse:  and  yet  whenever  we 
suggest  the  difficulty  of  obtaining  a  sufficiency 
of  water  at  different  seasons  of  the  year,  in 


68  MODE   or   BAPTISM.  MS.    II, 

many  places  of  the  world,  they  tell  us,  that, 
"wherever  man  has  pitched  his  tent,  there,  there 
may  be  a  sufficiency  of  water  obtained  for  that 
purpose."  The  probability  however  that  John 
took  his  station  where  there  was  plenty  of  water, 
for  the  purpose  of  immersion,  is  fully  counterbal- 
anced by  the  other  probability  that  he  took  his  sta- 
tion there,  for  the  purposes  we  have  mentioned. 

2.  But  further,  there  are  two  or  three  im- 
probabilities to  place  over  against  this  prob- 
ability : 

1st.  There  is  no  notice  taken  of  any  prepara- 
tion for  this  ordinance  in  the  way  of  suitable 
clothing  or  otherwise.  It  is  improbable  that  the 
multitude  whom  John  baptized  were  all  immer- 
sed in  their  wearing  apparel,  for  this  would 
certainly  have  been  most  prejudicial  to  health ; 
and  5^et  there  is  no  notice  taken  either  here,  or 
in  any  other  case  of  baptism  that  is  recorded  in 
the  New  Testament,  of  laying  aside  the  clothes 
for  that  purpose.  It  is  true,  they  might  have  put 
off  their  clothes  without  it  having  been  mention- 
ed by  the  historian.  But  we  say  it  is  improb- 
able, that  this  circumstance  would  not  have 
been  mentioned,  in  connexion  with  some  of  the 
many  cases  of  baptism  recorded  in  the  New 
Testament.     It  is  said  of  Jesus,  that  when  about 


DIB.    II.  MODE   OF   BAPTISM.  69 

to  wash  his  disciples  feet,  "Ae  laid  aside  his 
garments;  and  took  a  towel,  and  girded  himself.*'' 
It  is  said  of  those  who  stoned  Stephen,  that 
^Hhey  laid  down  their  clothes  at  a  young  man's 
feet,  whose  name  was  Saul."  And  it  is  said  of 
the  persecutors  of  Paul  himself,  that  they  "cried 
out,  and  cast  oy  their  clothes,  and  threw  dust  into 
the  air."*  Now  here  is  the  circumstance  of 
laying  aside  the  clothes,  particularly  mentioned, 
in  cases  in  which  we  cannot  suppose  it  was 
more  important  to  be  noticed,  than  where  thou- 
sands of  people,  at  different  times,  and  indiffer- 
ent circumstances,  were  to  be  plunged  over 
head  and  ears  in  water.  Tlie  probability  is 
therefore,  that  no  such  ceremony  as  putting  off 
the  clothes  took  place,  and  as  it  is  improbable 
that  they  were  immej-sed  in  their  wearing  ap- 
parel, it  is  improbable  that  they  were  immersed 
at  all. 

2d.  There  is  another  improbability.  It  arises 
from  the  fact  presented  in  our  last  discourse,  viz : 
that  baptisms  were  performed  by  the  Jews  long 
before  the  days  of  John,  even  from  the  com- 
mencement of  the  Jewish  economy.  The  apos- 
tle calls  them  "divers  baptisms,"  and  those  as 
we  showed  you  consisted  in  washing,'and  pour- 

*Johnl3;4.    Acts  7;  58.    Acts  23;  23. 


70  MODE    OF    BAPTISM,  DIS.    II. 

ing,  and  sprinkling,  but  none  of  them  consisted 
in  immersion.  Is  it  not  improbable  then,  that 
John  should  have  baptized  in  a  manner  different 
from  those  'divers  baptisms,'  that  were  so  com- 
monly practised  among  the  Jews,  and  which 
must  therefore  have  been  new  to  them,  without 
any  notice  having  been  taken  of  it  by  the  his- 
torian. 

3d.  But  there  is  another,  and  greater  improb- 
ability still.  It  is  that  John  should  have  been 
able  to  immerse  the  multitudes  that  flocked  to  his 
baptism — that  he  should  have  had  physical 
strength  for  the  performance  of  such  a  task.  It 
will  not  do  to  suppose,  that,  though  there  flocked 
multitudes  to  his  preaching,  that  probably  but  a 
small  part  of  those  multitudes  were  baptized; 
for  Mark  expressly  says,  "there  went  out  to 
liim  all  the  land  of  Judea,  and  they  of  Jerusalem, 
and  were  all  baptized  of  him,  in  (or  at)  the  river 
of  Jordan,  confessing  their  sins."  Nor  will  it 
do  to  suppose,  as  some  who  are  more  ingenious 
than  candid  have  done,  that  John  only  heard 
their  confessions,  and  then  they  baptized  them- 
selves ;  for  the  record  tells  us,  that  they  were 
all  baptized  of  John :  hiqyo,  a  word  which  when 
governing  the  genitive,  as  in  this  case,  properly 
signifies  by,  denoting  either  the  efticient  or  in- 


Did.    II.  KODB    OF    BAPTISM.  71 

strumental  cause,  by  which  any  thing  is  done. 
They  were  all  baptized  of,  or  Iry  John  confess- 
ing their  sins. 

Some  have  computed  the  multitudes  baptized 
by  John  to  be  fully  two  millions  ;*  but  if  we  take 
even  the  twentieth  part  of  that  number,  we  will 
have  one  hundred  thousand;  and  certainly  we 
cannot  suppose  the  number  to  be  much  less  than 
this,  to  correspond  at  all  with  the  language  of 
the  Evangelist.  "All  Judea,  and  Jerusalem, 
and  the  region  round  about  Jordan.'''  Jerusa- 
lem must  have  had  four  or  five  times  that  num- 
ber of  inhabitants  itself,  not  to  speak  of  all  the 
land  of  Judea,  and  the  populous  country  along 
the  Jordan.  As  however  we  cannot  suppose 
that  every  individual  went  to  his  baptism,  for 
the  scriptures  often  use  general  language  in  this 
manner,  when  it  is  not  intended  to  be  taken 
vmiversally;  let  us  take  the  number  at  one  hun- 
dred thousand,  and  this  is  certainly  as  low  an 
estimate  as  the  language  of  the  evangelist  will 
allow  us  to  make.  Now  how  long  was  John  en- 
gaged in  his  work  of  preaching  and  baptizing? 
just  about  one  year  and  a  half  From  the  time 
that  John  began  to  preach  the  baptism  of  repen 
tance  in  the  wilderness  of  Judea,  until  his  ini- 
*See  Miller  on  Baptism,  page  72. 


72  MODE   OF   BAPTISM.  Dig,   11. 

prisonment  by  Herod,  was  just  about  a  year 
and  a  half.  For  John  then,  to  have  immersed 
all  those  multitudes,  in  that  space  of  time,  he 
must  have  immersed  about  two  hundred  persons 
every  day,  without  intermission,  during  the 
whole  period  of  his  public  ministry.  Now  this 
presents  not  only  an  improbability,  but  an  impos- 
sibility. That  any  man  should  Imve  stood  from 
morning  till  night,  up  to  the  middle  in  water^ 
day  after  day,  for  five  hundred  days  in  succes- 
sion, and  put  forth  the  strength  that  would  be 
necessarily  called  forth  to  immerse  many  of 
those  who  came  to  his  baptism,  we  have  no  hesi- 
tation in  saying  is  utterly  impossible.  Even  if 
we  reduce  the  number  one  half,  which  is  far  be- 
low what  the  language  of  the  historians  would 
lead  us  to  believe,  the  case  is  impossible  still. 
So  thattliere  is  not  only  an  improbability  in 
the  way,  but  a  stubborn  impossibility.  It  is  im- 
probable then  that  John  ever  immersed  a  single 
individual,  and  that  he  immersed  all  the  multi- 
tudes whom  he  is  represented  as  having  baptized^ 
is  altogether  impossible. 

All  the  evidence  then,  that  John  baptized  by 
immersion,  arises  either  from  the  assumption 
that  baptidzo  means  to  immerse,  and  to  immerse 
only ;  or  from  the  probability,  afforded  by  the 


DIS.    II.  MODE    OP    BAPTISM.  T3 

feet,  that  he  baptized  where  there  was  plenty  of 
water.  The  first  we  have  already  shown  to  be 
an  assumption  altogether  unfounded;  and  the 
second — the  probability,  is  counterbalanced  by 
the  other  probability,  that  he  might  have  taken 
his  station  there  for  altogether  different  reasons ; 
and  is  overpowered  by  the  improbability,  that  he 
should  have  baptized  in  this  manner,  and  yet  no 
notice  have  been  taken  of  any  preparations 
made  for  it,  in  the  way  of  dress  or  otherwise ;  by 
the  improbability  that  he  should  have  baptized 
in  a  manner  entirely  new  to  the  Jews,  without  it 
being  noticed  by  the  historian ;  and  by  the  im- 
possibility of  his  immersing  all  whom  he  is  repre- 
sented as  having  baptized.  We  say  then  that 
there  is  no  evidence  that  John  ever  immersed  a 
single  individual.  Itis  improbable  that  he  ever 
immersed  any,  and  it  is  utterly  impossible  that 
he  should  have  immersed  all. 

II.  The  case  of  baptism  on  which  the  next 
greatest  stress  is  laid  by  our  opponents,  is  that  of 
the  Eunuch,  baptized  by  Philip  the  evangelist. 
But  neither  will  this  case  if  properly  considered, 
afford  any  clear  evidence  in  their  favour. 

What  are  the  grounds  on  which  it  is  supposed 
that  the  Eunuch  was  immersed?  First,  the  as- 
sumption that  baptidzo  means  to  immerse,  and 


74  MODE    or    BAPTISM.  DIS.    II. 

nothing  else;  for  if  it  means  any  thing  else  at  all, 
it  can  afford  no  evidence  in  their  favour.  Sec- 
ondly, the  fact  there  was  water  there;  and  third- 
ly, the  translation  of  the  statement,  that  they 
went  into,  and  came  out  of  it.  Well,  the  first 
of  these  will  not  avail  them;  for  it  cannot  be 
proved  that  baptidzo  means  to  immerse  only,  or 
to  immerse  at  all,  as  it  is  used  in  the  Scriptures; 
and  we  have  already  sufficiently  proved  that  it 
does  not.  The  third  will  not  avail  them,  viz: 
the  statement  that  they  went  into  the  water  and 
came  up  out  of  it,  for  they  themselves  know  (at 
least  those  who  are  scholars  among  them)  that 
the  words  translated  iw^o  and  out  of,  import  noth- 
ing more,  than  that  they  went  to  the  water  and 
came  ffom  it.  Nor  will  the  second  avail  them, 
that  there  was  water  there ;  for  there  is  no  evi- 
dence whatever,  that  there  was  a  sufficiency  of 
water  for  that  purpose.  It  is  not  said,  ''Here  is 
plenty  of  water,  or  here  is  a  sufficiency  of  wa- 
ter;" but  simply,  "here  is  water;"  and  this  lan- 
guage, as  well  as  all  the  circumstances  of  the 
case,  combine  to  render  it  probable,  that  it  was 
but  a  very  small  stream.  The  narrative  of  the 
whole  matter  we  have  in  Acts  8 ;  26 — 40.  "And 
the  angel  of  the  Lord  spake  unto  Philip,  saying, 
Arise,  and  go  toward  the  south,  unto  the  way 


DI3.    II.  MODE    OF    BAPTISM.  75 

that  goeth  down  from  Jerusalem  to  Gaza,  which 
is  desert,"  &:.c.  Philip  had  been  preaching  the 
gospel  in  Samaria,  and  from  this  he  was  directed 
by  the  angel  of  God  to  go  southward,  to  the  road 
that  led  down  from  Jerusalem  to  Guza;  and  to 
that  part  of  the  road  that  led  through  the  desert. 
It  has  been  supposed  by  some,  that  the  word 
desert,  here,  refers  to  Gaza,  as  situated  in  a 
desert.  Bat  this  will  not  suit  the  facts  of  the 
case.  Modern  travellers  tell  us  that  Gaza  is 
very  pleasantly  situated;  and  the  bible  informs 
us  that  it  was  anciently  a  city  of  considerable 
importance.  It  was  the  residence  of  one  of  the 
five  lords  of  the  Philistines,  and  the  scene  of 
many  of  Samson's  transactions,  and  of  his  death. 
It  was  also  a  city  having  towns  and  villages 
around  it,  and  dependant  upon  it ;  Joshua  15 ;  47. 
"Ashdod,  with  her  towns,  and  her  villages,  Ga- 
za, tviih  her  towns  and  her  villages.'^''  Besides, 
if  the  word  desert  refers  to  Gaza,  there  could  be 
no  necessity  for  its  being  used  here  at  all. 
There  could  be  no  necessity,  nor  even  propri- 
ety, in  describing  the  situation  of  Gaza,  seeing  it 
was  not  to  Gaza,  he  was  to  go;  but  to  some  part 
of  the  road  that  led  from  Jerusalem  to  this 
place.  But  if  the  word  desert  refers  to  the  road, 
then   it  was  a  necessary  and  definite  part  of 


76  MODE    OF   BAPTISM.  DIS.    II 

Philip's  instructions.  He  was  to  go  to  that  part 
of  the  road  leading  from  Jerusalem  to  Gaza, 
which  passed  through  the  desert. 

Such  then  was  the  locality  of  Philip  and  the 
Eunuch's  interview.  It  was  on  a  road  that  led 
through  a  desert,  where  little  or  no  water  was 
to  be  expected,  and  which  renders  it  utterly 
improbable,  that  the  first  stream  they  came  to, 
would  be  of  sufficient  size  and  depth,  to  admit  of 
immersion.  The  narrative  certainly  gives  the 
impression  that  this  was  the  first  water  they 
had  seen  since  their  interview,  or  at  least  since 
Philip's  exposition  of  the  doctrines  and  ordinan- 
ces of  the  Gospel.  "And  as  they  went  on  their 
way  they  came  to  a  certain  water,"  epi  ti  hudor^ 
upon  some  water;  and  the  impression  that  is 
commonly  attempted  to  be  made  from  this  lan- 
guage, that  it  was  some  considerable  river  or 
stream,  is  wholly  without  foundation. 

Let  us  look  for  a  moment  at  the  original  words  ; 
epi  ti  hudor.  Hudoi\  is  not  a  word  that  signi- 
fies a  river  or  stream,  nor  is  it  ever  used  in  the 
New  Testament  for  that  purpose.  The  word 
for  river  or  stream  is  potamos,  but  hudor  sim- 
ply signifies  water.*     the  previous  word,  ti,  (in 

*PotaTnos\s,  the  word  that  is  always  used  in  the  New 
Testament  for  river  or  stream.  See  Mark  1 ;  5.  Acts 
16;  13.    Rev.22;l,  2.    John  7;  38.    Rev.8;10;&c. 


DIS.    II.  MODE   OF   BAPTISM.  77 

the  form  in  which  it  is  here  found,)  is  just  a  word 
which  signifies  some,  ti  hudor,  some  water. — 
And  the  first  of  the  three,  epi,  signifies  upon ; 
and  hence  literally  translated,  it  would  be  they 
came  upon  some  water.  Now  this  is  just  the 
very  form  of  expression,  which  we  ourselves  are 
accustomed  to  use,  when  we  come  unexpectedly 
upon  any  thing.  If  we  have  some  particular 
place  in  view,  towards  which  we  direct  our  jour- 
ney, when  we  arrive,  we  say  we  have  come  to 
it.  But  if  we  find  any  thing  unexpectedly  by 
the  way,  we  say  we  come  vpon  it. 

The  expression  of  the  Eunuch  also,  plainly 
implies  that  it  was  an  unexpected  circumstance 
to  find  water  in  that  place.  It  is  an  abrupt 
burst  of  surprise,  "Lo!  water."  The  words 
^^here  is,'''*  you  will  perceive,  by  looking  at  your 
bibles,  are  printed  in  italics,  to  show  that  they 
are  a  supplem.ent--not  contained  in  the  original  ; 
and  the  word  rendered  ''see,"  is  an  adverb ;  in 
Latin,  ecce\  a  word  of  surprise.  "As  they  went 
on  their  way,  they  came  upon  some  water;  and 
the  Eunuch  said  Lo!  water,  what  doth  hinder 
me  to  be  baptized." 

And  further,  that  part  of  the  prophecy  of 
Isaiah,  which  the  Eunuch  had  just  been  reading, 
and  from  which  Philip  preached  to  him  Jesus, 


78  MODE   OF   BAPTISM.  DI8.    II. 

contained  this  remarkable  prophecy  of  Jesus, 
"So  shall  he  sprinkle  many  nations ;''  and  is  it 
not  more  than  probable,  that  the  mode  of  baptism 
here,  would  have  been  in  accordance  with  that 
prophecy  of  Christ,  found  in  immediate  connex- 
ion with  the  very  place  to  which  their  attention 
had  been  directed,  rather  than  in  a  manner  that 
was  not  alluded  to  in  the  prophecy  at  all  ?  The 
whole  circumstances  of  the  case.  The  desert  in 
which  it  occurred.  The  expression  "came  upon 
some  water."  The  abrupt  exclamation  of  sur- 
prise at  seeing  water  in  this  place ;  together 
with  an  allusion  to  a  different  mode  of  baptism, 
in  connexion  with  the  very  passage  of  scripture 
which  they  were  considering,  all  unite  in  ren- 
dering it  very  improbable,  that  there  was  any 
thing  like  immersion  here;  and  certainly  it 
never  can  be  proved  that  there  was. 

III.  Look  next  at  the  case  of  Ly(|ia,  recorded 
in  Acts  16  J  13—15.  "And  on  the  Sabbath  we 
went  out  of  the  city  by  a  river  side,  where  prayer 
was  wont  to  be  made;  and  we  sat  down  and 
spake  unto  the  women  which  resorted  thither. 
&-C."  This  is  the  only  remaining  case  recorded 
in  the  New  Testament,  in  which  there  is  any 
reason  to  suppose  that  baptism  took  place  at  any 
river  or  stream ;  and  here  there  is  not  the  smal- 


DIS.    II.  MODE    OF    BAPTISM.  79 

lest  evidence  that  it  was  administered  by  im- 
mersion. It  is  probable  that  Lydia  was  baptized 
at  the  river;  because,  there  was  where  the  Lord 
opened  her  heart ;  there  she  was  converted  unto 
the  Lord;  and  it  is  probable  that  she  was  bapti- 
zed, and  added  to  the  disciples  on  the  spot.  But 
there  is  nothing  whatever  to  render  it  probable, 
at  least  there  is  not  the  shadow  of  evidence, 
that  she  was  immersed.  It  was  not  for  that  pur- 
pose that  the  apostles  went  to  the  river,  but  for  the 
purpose  of  preaching  the  gospel.  Because  there 
prayer  was  wont  to  be  made ;  there  the  people 
were  accustomed  to  assemble;  and  there  they 
would  have  an  opportunity  of  speaking  unto 
them  in  the  name  of  the  Lord  Jcsu?.  Being 
there,  Lydia  was  converted  to  the  Lord,  and 
doubtless  was  baptized  forthwith.  But  whether 
it  was  by  going  to,  and  using  the  water  of  the 
river,  or  by  having  water  brought  from  the  river, 
there  is  nothing  said;  and  certainly  there  is  not 
the  most  distr.nt  hint  that  she  was  immersed. 

Now  after  all  the  boasting  and  challenging 
which  we  sometimes  hear,  for  any  one  to  show  a 
place  where  baptism  was  administered,  but  at  a 
certain  river  or  stream,  these  are  the  only  three 
cases  on  record,  in  which  it  was  administered  at 
Huch  a  place ;  and  in  not  one  of  them  is  there 


80  MODE   OF   BAPTISM.  DIS.    11. 

any  evidence,  that  it  was  administered  by  im- 
mersion. 

We  shall  next  turn  your  attention  to  the  other 
prominent  recorded  cases  of  baptism,  in  the  New 
Testament,  not  one  of  which  took  place  at  ^a  cer- 
tain river  or  stream.' 

IV,  Look  then  at  the  case  of  the  three  thou- 
sand on  the  day  of  Pentecost.  Acts  2 ;  38 — 41 . 
"Then  Peter  said  unto  them,  repent,  and  be 
baptized  eyery  one  of  you  in  the  name  of  Jesus 
Christ,  for  the  remission  of  sins;  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost.  For  the 
promise  is  to  you,  and  to  your  children,  and  to  all 
that  are  afar  off,  even  as  many  as  the  Lord  our 
God  shall  call..  And  with  many  other  words  did 
he  testify  and  exhort,  saying,  save  yourselves 
from  this  untoward  generation.  Then  they  that 
gladly  received  his  word  were  baptized ;  and  the 
same  day  they  there  were  added  unto  the  church 
about  three  thousand  souls."  At  the  com- 
mencement of  the  chapter,  we  are  told  that 
*^when  the  day  of  Pentecost  was  fully  come,  they 
were  all  with  one  accord  in  one  place.  And  sud- 
denly there  came  a  sound  from  heaven,  as  of  a 
rushing  mighty  wind,  and  it  filled  all  the  house 
where  they  were  sitting,"  ^c.  It  is  not  certain 
whether  the  disciples  were  at  this  time  assem- 


DIS.    ri.  MODE   OF   BAPTISM.  81 

bled  in  any  particular  part  of  the  temple,  or  in  a 
private  house-  It  is  probable  however  that  they 
were  assembled  in  one  of  the  numerous  apart- 
ments  of  the  temple,  but  this  is  not  material. 
When  the  wonderful  circumstance  that  had  hap- 
pened, and  the  miraculous  power  with  which  the 
disciples  were  endowed,  came  to  be  noised 
abroad,  multitudes  of  people  crowded  around 
them,  to  see  and  hear  those  wonderful  things. 
The  apostle  Peter  addressed  this  multitude 
in  a  discourse  of  considerable  length;  in  which, 
from  the  scriptures  of  the  Old  Testament,  he 
proved  that  Jesus  was  the  Christ,  the  Saviour  of 
men ;  that  he  had  been  delivered  by  God,  to  be 
put  to  death  for  our  sins ;  and  that  they,  to  whom 
he  was  speaking,  were  guilty  of  crucifying  the 
Lord  of  Glory.  This  discoiirse,  through  the 
influence  of  that  same  Spirit  which  had  descen- 
ded on  the  disciples  themselves,  made  a  power- 
ful impression  upon  the  minds  of  the  hearers. 
It  carried  pungent  conviction  to  their  conscien- 
ces, and  made  them  cry  out,  "Men  and  breth- 
ren what  shall  we  do?"  The  apostle  directed 
them  to  repent  and  be  baptized,  and  we  are  told 
that  "they  that  gladly  received  his  word  were 
baptized,  and  the  same  day,  there  were  added 
ynto  them  about  three  thousand  souls." 
5 


82  MOD^    OP    BAPTISM.  DIB.    11. 

Now  there  are  several  things,  that  render  it 
very  improbable,  that  those  three  thousand  that 
were  on  that  day  baptized,  and  added  to  the 
church,  were  immersed. 

1st.  There  is  no  mention  of  their  leaving  the 
place  where  they  were,  for  that  purpose.  Not 
the  smallest  indication  in  the  narrative,  that 
they  made  any  movement  towards  where  water 
might  be  obtained,  nor  any  preparation  for  such 
an  undertaking,  as  the  immersion  of  three  thou- 
sand persons  would  have  been.  Now  I  venture 
to  say  that  there  is  none  of  our  Baptist  friends, 
who  would  undertake  to  write  out  the  history  of 
their  denomination  in  any  particular  place,  who 
would  fail  to  notice,  the  repairing  of  their  first 
converts  to  a  neighboring  brook  for  this  purpose, 
if  such  movement  had  taken  place.  Yet  here 
is  the  sacred  historian,  giving  an  account  of  the 
commencement  of  Christianity —the  very  begin- 
ning of  the  impressions  which  it  made  upon  the 
multitude,  and  the  success  which  it  had  among 
them;  making  not  the  most  distant  allusion,  to 
such  a  scene,  as  the  turning  out  of  three  thou- 
sand persons,  together  with  all  the  friends  who 
might  accompany  them,  and  the  multitudes  of 
spectators  whom  curiosity  would  naturally  draw 
after  thQiJi,  to  some  neighboring  brook  or  stream. 


DI3.    II.  MODE   OF    BAPTISM.  83 

would  have  been.     The  unavoidable  inference 
from  this,  is,  that  no  such  scene  took  place. 

2d.  The  multitudes  that  assembled  together 
from  curiosity  or  any  other  motive,  could  not 
know  what  was  about  to  happen.  They  could 
not  have  known  that  they  would  there  be  pricked 
in  their  hearts,  led  to  cry  out  men  and  brethren 
what  shall  we  do,  and  then  submit  to  the  ordi- 
nance of  baptism  before  they  left  the  ground. 
IMany  of  them  too,  were  poor  people,  and  stran- 
gers at  Jerusalem,  and  consequently  would  not 
be  prepared  with  any  suitable  dress  or  change 
of  raiment  for  the  purpose.  We  cannot  suppose 
the  indecency  of  men  and  women  promiscuously 
laying  aside  their  clothes  for  this  purpose.  Nor 
can  we  suppose  that  they  were  all  immersed  in 
their  wearing  apparel  and  remained  on  the 
ground  in  such  a  condition.  We  see  what  prep- 
arations are  made  for  a  single  case  of  immersion, 
by  those  who  practise  it  in  the  present  da}*;  and 
what  efforts  are  made  to  have  the  individual 
speedily  warmed  and  dried,  lest  any  thing  pre- 
judicial to  health  should  occur,  and  thereby  a 
bad  report  be  raised  against  the  practice.  But 
here  there  could  have  been  no  preparations 
made,  for  no  individual  knew  tliat  such  a  scene 
was   to  take  place.     And   besides,  who  were 


84  MODE    OF    BAPTISM.  DIS.    11. 

there,  to  warm,  and  dry,  and  look  after  the  com- 
fort, of  such  a  multitude  as  this ;  the  great  ma- 
jority of  whom  were  so  poor,  that  but  a  few  days 
after,  the  wealthier  disciples  had  to  sell  their 
property,  and  cast  their  money  into  a  common 
fund, for  their  subsistence? 

3d.  There  is  another  obstacle  in  the  way. 
There  was  no  place  near  to  Jerusalem,  that 
would,  at  that  season  of  the  year,  have  afforded 
water  sufficient  for  such  a  purpose.  The  brook 
Kidron  is  the  only  stream  of  any  consequence 
that  is  near  to  Jerusalem,  and  it  is  either  almost, 
or  wholly  dry,  a  considerable  part  of  the  year; 
and  is  so  at  the  very  season  of  the  year  in  which 
this  event  occurred.  The  most  credible  travel- 
lers tell  us,  that,  except  during  the  early  or  the 
latter  rains,  or  sometimes  during  the  winter, 
when  the  brook  flows  impetuously,  it  is  at  other 
seasons  of  the  year  generally  dry.  And  Pente- 
cost was  just  at  that  season  of  the  year,  when, 
for  months  together,  there  is  not  a  cloud  in  the 
sky. 

Now  observe,  we  do  not  say  that  there  were 
not  accommodations  about  Jerusalem,  at  this 
season,  for  the  immersion  of  one  individual,  or  of 
three  thousand  individuals  in  succession — pro- 
vided sufficient  time  was  allowed  for  the  pur- 


DR.    II.  3I0DE    OF    BAPTISM.  85 

pose.  But  we  do  say,  that  there  was  no  place 
near  to  Jerusalem  that  would  at  this  season  have 
afforded  accommodation  for  the  immersion  of 
three  thousand  individuals,  in  the  length  of  time, 
that  the  narrative  will  allow  us  to  conclude  was 
left  for  that  purpose.  The  apostle  Peter  com- 
menced his  discourse  to  the  multitude  at  nine 
oxlock  in  the  morning,  and  from  the  skeleton  of 
his  sermon  that  is  given — from  the  inquiries  that 
were  put  by  the  multitude  concerning  their  sal- 
vation, together  with  the  ansv/ers  that  were  re- 
turned— and  from  the  statement,  that,  '-with 
many  other  words  did  he  teach  and  exhort,"  we 
cannot  suppose  that  all  this  would  have  occupied 
less  time  than  to  the  middle  of  the  day.  There 
was  only  the  afternoon  left  then,  for  the  im- 
mersion of  three  thousand  individuals ;  for  the 
narrative  tells  us  they  were  added  to  the  church 
the  same  day.  Now  suppose  the  twelve  apostles 
and  the  whole  seventy  evangelists  are  all  en- 
gaged in  thiis  work,  and  they  will  have,  some 
thirty-six,  and  others  thirty-seven  cases  each; 
and  any  one  who  has  ever  witnessed  the  cere- 
mony of  immersion,  much  more  those  who  have 
ever  tried  it,  knows  that  this  would  be  quite  a 
sufficient  task  for  a  whole  day.  But  they  have 
only  the  afternoon  to  it;  and  the  whole  eighty- 


Ob  MODE   OF   BAPTISM.  DIS.    II. 

two  must  be  engaged,  and  engaged  with  vigour, 
else  it  will  not  be  accomplished.  Now  we  have 
no  hesitation  in  saying  that  there  was  no  place 
in  or  about  Jerusalem,  that  would,  at  that  sea- 
son of  the  year,  have  sufficed  for  such  a  pur- 
pose. 

It  is  also  altogether  improbable  that  any  arti- 
ficial means  could  have  been  provided,  for  the 
disciples  or  no  one  else  knew  that  such  an  out- 
pouring of  the  spirit  was  about  to  take  place,  or 
that  any  such  preparations  would  be  necessary. 
The  whole  drift  of  the  narrative,  shows,  that  the 
event  was  sudden,  wholly  unlocked  for,  and  un- 
expected, by  the  apostles  themselves.  The  fact 
then  that  there  was  no  place  in  the  neighbor- 
hood of  Jerusalem  that  would,  at  that  season  of 
year,  have  sufficed  for  such  a  purpose,  together 
with  the  fact,  that  the  event  was  wholly  unex- 
pected by  the  apostles  themselves,  and  conse- 
quently they  could  have  made  no  adequate 
artificial  preparations,  render  it  exceedingly 
improbable,  that  there  was  any  immersion  took 
place. 

The  latest  edition  which  we  have  heard  of  the 
mode  of  getting  round  the  difficulty,  arising 
from  the  want  of  water,  at  that  season  of  the 
year,  for  the  immersion  of  such  a  multitude,  in 


DIS.    11.  MODE    OP   BAPTISM.  87 

BO  short  a  time,  is,  to  say  that  there  was  water 
enough  in  the  temple  for  that  purpose.  Yes,  it 
is  said,  "there  was  water  enough  in  the  temple 
for  the  immersion  of  thirty  thousand."'  And  al- 
though it  is  not  said  that  they  were  immersed 
there,  for  no  one  who  has  the  smallest  regard 
for  his  own  reputation,  would  hazard  such  an 
expression;  yet,  the  insinuating  impression  is 
endeavoured  to  be  made,  that  there,  they  were 
immersed. 

Now  this  we  think  the  most  improbable  of  all  : 
and  it  ma)-  be  worth  while  to  look  at  it  for  a  mo- 
ment. In  the  fii'st  place  there  is  no  evidence 
what  quantity  of  water  was  at  that  time  kept  in 
the  temple;  and  in  the  second  place,  what  was 
kept  there,  was  kept  for  particular  purposes. 
And  though  there  might  have  been  a  sufficient 
quantity  obtained  from  the  receptacles  in  the 
temple,  or  soon  brought  thither  in  some  other 
manner,  for  the  purpose  of  baptizing  the  whole 
number  by  pouring  or  sprinkling ;  it  is  altogether 
improbable,  that  there  could  have  been  any  such 
a  scene,  as  the  immersion  of  three  thousand 
persons,  going  on  in  the  temple. 

In  Ex.  30;  17 — 31,  we  have  an  account  of 
the  provision  that  was  made  for  the  keeping  of 
water  in  the  tabernacle,  and  the  use  to  which  it 


88  MODE   OF   BAPTISM.  DIS.    11. 

was  applied;  before  the  temple  was  built.  "And 
the  Lord  spake  unto  Moses,  saying,  Thou  shalt 
also  make  a  laver  of  brass,  and  his  foot  of  brass, 
to  wash  withal :  and  thou  shalt  put  it  between 
the  tabernacle  of  the  congregation  and  the  altar^ 
and  thou  shalt  put  water  therein :  For  Aaron 
and  his  sons  shall  wash  their  hands  and  their 
feet  thereat.  When  they  go  into  the  tabernacle 
of  the  congregation,  they  shall  wash  with  water, 
that  they  die  not ;  or  when  they  come  near  to  the 
altar  to  minister,  to  burn  offering  made  by  fire 
unto  the  Lord ;  So  shall  they  wash  their  hands 
and  their  feet,  that  they  die  not:  and  it  shall  be 
a  statute  forever  to  them,  even  to  him  and  to  his 
seed  throughout  tlieir  generations.'"'  The  water 
that  was  kept  in  the  tabernacle  was  but  a  small 
quantity;  and  it  was  kept  for  the  purpose  of 
washing  the  hands  and  the  feet  of  the  priests, 
when  they  went  in  to  minister  before  the  Lord. 

When  the  temple  of  Solomon  was  built,  every 
thing  was  on  a  large  scale ;  and  among  other 
things,  a  much  larger  provision  was  made  for 
retaining  a  supply  of  water,  than  had  existed 
in  the  tabernacle.  In  L  Kings  7;  23—39,  and 
n.  Chron.  4;  2-  6,  we  are  told  that  there  was 
a  large  cistern  of  molten  brass,  called  a  brazen 
sea,  of  about  fifteen  yards  di^tmeter,  and  capable 


DI3.    II.  MODE   OF    BAPTISM.  89 

of  containing  two  thousand  baths.  This  brazen 
sea  was  set  upon  tlie  backs  of  twelve  molten 
oxen,  having  their  heads  outward,  and  their 
hinder  parts  inward ;  three  of  them  looking  to- 
ward the  north,  and  three  looking  toward  the 
south;  three  looking  toward  the  east,  and  three 
looking  toward  the  west.  Besides  this  there 
were  ten  lavers  of  brass,  each  of  about  two  yards 
long,  placed  five  on  each  side  of  the  brazen  sea, 
and  set  upon  wheels,  so  that  they  might  be 
moved  as  convenience  might  require.  The 
purpose  for  which  this  water  was  retained  was 
for  the  priests  to  wash  in,  and  for  the  washing  of 
such  things  as  were  offered  in  sacrifice.  In  ref- 
erence to  the  ten  lavers  it  is  said :  ^'Such  things 
as  they  offered  for  the  burnt-offering  they  wash- 
ed in  them :  but  the  sea  was  for  the  priests  to 
wash  in."*  Of  course  to  vrash  according  to  the 
perpetual  ordinance  which  God  had  appointed, 
viz :  ''To  wash  their  hands  and  their  feet  there- 
at."! 

What  quantity  of  water  was  retained  in  the 
second  temple  we  are  no  where  told ;  but  as  ev- 
ery thing  in  and  about  that  temple  was  on  a 
small  scale,  compared  with  the  temple  of  Solo- 
mon ;  so  much  so,  as  to  cause  the  old  men  to 

*2Chron.  4;  5.        tEx.  30 ;  19—27. 


90  MODE    OF    BAPTISM.  DIS.    11. 

weep,  after  they  saw  its  foundation  laid,  when 
they  remembered  the  temple  that  had  preceded 
it  ;t  we  may  justly  infer,  that  the  preparations 
for  water,  would  be  on  a  proportionably  smaller 
scale.  Bat  suppose  there  was  an  equal  pro- 
vision made  for  a  supply  of  water  in  the  second 
temple  as  in  the  first;  will  we  have  anything: 
like  accommodations,  for  the  immersion  of  three 
thousand  persons,  in  one  afternoon  ?  We  have 
seen  that  if  the  twelve  apostles,  and  the  seventy 
evangelists  are  all  engaged  in  the  work,  they 
will  have  thirty-six,  or  thirty-seven  cases  each. 
They  must  all  be  engaged  then,  and  engaged 
vigorously,  else  it  will  not  be  accomplished  with- 
in the  time.  Well,  we  may  perhaps  find  room 
for  one  operator  on  each  side  of  each  of  the  ten 
lavcrs,  which  will  be  accommodations  for  twen- 
ty; and  if  we  can  get  suitable  scaffolding  erec- 
ted, we  may  perhaps  find  room  for  twelve  more 
around  the  brazen  sea,  for  it  was  about  fifteen 
yards  in  circumference.  Thus  we  have  accom- 
modations for  thirty-two,  and  it  is  all  that  can 
be  found ;  but  this  is  not  one-half  of  the  number 
that  must  be  engaged,  before  there  can  be  any 
possibility  of  the  work  being  accomplished. 
At  any  rate  we  are  expressly  told  in  the  law 

|Ezra.3;  12—13.  "  ~ 


DIS.    II.  MODE    OF   BAPTISM.  91 

of  the  Lord  for  what  purpose  this  water  was 
there  retained.  It  wasTor  the  priests  who  offi- 
ciated in  the  temple  to  wash  with,  and  for  the 
washing  of  the  sacrifices.  The  temple  services 
were  continually  going  on.  Some  of  the  priests 
were  daily  ministering  before  the  Lord ;  and  sac- 
rifices were  offered  regularly,  every  morning 
and  evening;  besides  all  the  occasional,  and 
voluntary  sacrifices,  that  were  continually  a 
presenting.  That  the  disciples  then  would  eith- 
er have  been  suffered,  or  would  have  sought,  to 
immerse  such  a  multitude  in  the  v/aterthat  was 
especially  set  apart  for  the  priests  and  the  sacri- 
fices, is  altogether  improbable.  They  must  have 
driven  the  priests  from  their  places,  and  arrested 
the  offering  of  the  daily  sacrifice,  by  such  a  pro- 
cedure. That  there  could  have  been  such  a 
scene  of  plunging  going  on  in  the  temple,  is  one 
of  the  most  improbable,  of  all  improbable  things. 
It  is  perfectly  ridiculous ;  and  the  most  distant 
allusion  to  it,  can  only  be  made  for  the  purpose 
of  blinding  the  eyes  of  men,  and  covering  up 
the  deformities  of  a  bad  cause. 

Here  again,  look  at  another  of  the  inconsisten- 
cies of  our  opponents.  At  the  same  time  that 
it  is  intimated  that  the  immersion  of  all  this  mul- 
titude took  place  in  the  temple,  for,  say  they,there 


92  MODE   OF   BAPTISM.  DIS.    II. 

was  water  enough  there,  for  the  immersion  of 
thirty  thousand,  we  are  boldly  challenged  to 
show  an  instance  from  scripture,  in  which  bap- 
tism took  place,  but  at  a  'certain  water  or  stream.' 
They  themselves  have  just  furnished  us  with  a 
very  good  example  to  our  hand. 

V.  Next,  look  at  the  baptism  of  Saul,  Acts 
9;  18.  "And  immediately  there  fell  from  his 
eyes  as  it  had  been  scales;  and  he  received  sight 
forthwith,  and  arose  and  was  baptized."  Saul, 
by  the  vision  that  he  had  seen  on  his  way  to  De- 
mascus,  was  deprived  of  sight,  and  had  to  be  led 
by  the  hand  into  the  city,  and  remained  three 
days  in  that  condition  M^thout  eating  or  drink- 
ing. In  this  blind  and  debilitated  state,  Anani- 
as, by  the  direction  of  the  Lord  Jesus  Christ, 
visited  him.  Ananias  laid  his  hands  upon  him, 
and  he  received  his  sight  forthwith,  and  arose 
and  was  baptized.  Here  then  is  a  case  for  those 
who  wish  one,  in  which  baptism  did  not  take 
place  at  a  certain  river  or  stream,  but  in  a  pri- 
vate house.  The  whole  narrative  tells  us  as 
plainly  as  can  be,  that  Saul  was  baptized  there 
on  the  spot.  The  original  is  still  more  expres- 
sive of  this  truth  than  the  translation.  It  is 
anastas  ebaptisthee,  he  stood  up  and  was  bapti- 
zed.    I  defy  any  individual  to  express  more  clear- 


DIS.    II.  MODE    OF   BAPTISM.  93 

ly  and  definitely,  by  any  equal  number  of  words 
in  the  Greek  language,  the  idea  that  the  apostle 
Paul  was  baptized  standing  on  his  feet,  than 
these  words  do.  Here  then  is  as  manifest  an 
overthrow  as  can  be,  of  the  assumption  that 
baptidzo  always  means  to  immerse,  and  nothing 
el^e.  Who  ever  heard  of  a  man  being  immersed 
standing  on  his  feet?  Are  our  Baptist  friends 
in  the  habit  of  immersing  in  this  way?  If  not, 
they  do  not  baptize  as  the  apostle  Paul  was  bap- 
tized for  he  stood  up  and  was  baptized.  !Perc 
then  is  a  clear  case  in  v/hich  baptism  was  not 
administered  at  a  certain  river  or  stream,  and  a 
clear  case  in  which  it  was  not  administered  by 
immersion.  And  while  our  opponents  cannot 
produce  one  clear  case  in  which  baptism  was 
administered  by  immersion,  here  is  one  in  which 
it  is  as  clear  as  noon  day,  that  it  was  not  admin- 
istered by  immersion :  kai  anastas  ehaptisthee. 
and  having  stood  up  he  was  baptized. 

VI.  Again,  look  at  the  case  of  the  Centurion 
and  liis  friends.  Acts  10;  46.  "Then  answer- 
ed Peter,  can  any  man  forbid  water  that  these 
should  not  be  baptized  which  have  received  the 
Holy  Ghost  as  well  as  we  ?  And  he  commanded 
them  to  be  baptized  in  the  naiiie  of  the  Lord." 
Peter  by  the  direction  of  the  Holy  Ghost  and 


94  MODE    OF    BAPTISM.  DIS.    II. 

the  invitation  he  had  received  from  Cornelius 
had  travelled  from  Joppa  to  Cesarea  to  pay 
him  a  visit.  Having  arrived  and  enquired  the 
cause  for  which  he  had  been  sent  for;  he  recei- 
ved from  the  Centurion  an  account  of  the  vision 
which  he  had  seen,  and  the  direction  he  had  re- 
ceived to  send  for  Peter,  who  should  tell  him 
words  whereby  he  and  all  his  house  should  be  sa- 
ved. Peter,  on  hearing  this,  immediately  com- 
menced and  preached  to  him  the  gospel,  and 
while  he  spoke,  the  Holy  Ghost  fell  on  all  them 
which  heard  the  word.  It  was  a  matter  of  as^ 
tonishment  both  to  Peter  and  to  them  that  w^ere 
with  him,  that  on  the  gentiles  was  poured  out  the 
gift  of  the  Holy  Ghost.  But  witnessing  this, 
he  exclaims  can  any  man  forbid  water,  that  these 
should  not  be  baptized,  who  have  received  the 
Holy  Ghost  as  well  as  vre  ?  And  he  commanded 
them  to  be  baptized  in  the  name  of  the  Lord. 
Is  there  in  this  narrative  the  smallest  allusion  to 
immersion  ?  Is  there  a  single  turn  of  expression 
that  looks  like  as  if  immersion  had  been  perform- 
ed ?  Is  there  any  intimation  of  any  movement 
to  where  water  was  to  be  found  ?  on  the  contra- 
ry there  is  intimation  of  water  being  brought  to 
where  they  were.  'Can  any  man  forbid  water  ?' 
What  is  the  import  of  this  language?     Does  it 


DIS.    ir.  MODE    OF    BAPTISM.  95 

mean,  "Can  any  man  prohibit  us  from  going  to 
where  the  water  is"?  or  does  it  not  rather  mean, 
"Can  any  man  prohibit  water  from  being  brought 
to  us?"  This  is  just  such  language  as  we  might 
expect  to  be  used  in  case  baptism  was  to  be  ad- 
ministered by  pouring  or  sprinkling.  Can  any 
man  forbid  water  to  be  brought  and  used  for  this 
purpose  ? 

There  is  another  consideration  of  some  weight 
connected  with  this  case.  On  Cornelius  and  his 
friends,  had  just  been  poured  out  the  gift  of  the 
Holy  Ghost,  which  was  the  circumstance  that 
determined  the  apostle  to  admit  them  as  subjects 
of  baptism.  "Can  any  man  forbid  water  that 
these  should  not  be  baptized  who  have  received 
the  Holy  Ghost  as  well  as  we?''''  But  baptism  is 
symbolical  of  the  cleansing  influences  of  the 
Holy  Ghost ;  for  Christ  himself  had  said  in  re- 
ference to  the  pouring  out  of  the  Holy  Ghost  on 
the  day  of  Pentecost,  "Ye  shall  be  bsptized  with 
the  Holy  Ghost,  not  many  days  hence,"  and 
here  these  persons  had  received  the  Holy  Spirit, 
in  the  same  manner,  as  the  disciples  on  that  day  ; 
consequently  they  too  were  baptized  with  the 
Holy  Ghost.  But  how  were  they  baptized  with 
the  Holy  Ghost?  It  was  by  the  Holy  Ghost  be- 
ing poured  out  uj>on  them.     Is  it  not  most  proba- 


96  MODE   OF   BAPTISM.  DIS.    II. 

ble  then,  that  water  was  used  in  that  manner, 
which  would  more  nearly  resemble  the  manner, 
in  which  they  had  just  been  baptized  with  the 
Holy  Ghost?  They  were  not  immersed  in  the 
Holy  Ghost ;  but  the  Holy  Ghost  was  poured  out 
upon  them.  They  were  not  applied  to  the  Holy 
Ghost;  but  the  Holy  Ghost  applied  to  them. 
This  then  in  connexion  with  the  language  of  the 
apostle,  and  the  whole  drift  of  the  narrative, 
renders  it  altogether  probable,  nay  exceedingly 
plain,  that  there  was  no  immersion  in  the  case. 

The  fact  of  the  apostle's  commanding  them  to 
be  baptized,  instead  of  baptizing  them  himself, 
may  be  accounted  for  in  the  same  manner,  in 
which  the  apostle  Paul  accounted  for  the  fewness 
of  the  number  that  he  baptized,  viz:  lest  any 
one  should  say  that  he  baptized  in  his  own  name. 
And  here  again  we  might  ask  our  friends  to  tell 
us  at  what  certain  river  or  stream  this  baptism 
took  place ;  and  to  say  how  they  can  maintain  in 
view  of  this  and  the  previous  case,  that  baptid- 
zo  always  means  to  immerse  and  nothing  else. 

Vn.  There  is  only  one  other  case  of  baptism 
to  which  we  will  call  your  attention.  It  is  that 
of  the  jailor  and  his  family,  recorded  in  Acts  16; 
29 — 33.  Neither,  when  we  examine  this  case, 
will  we  find  the  smallest  evidence  that  it  was 


ms.  n.  sroDE  of  baptism.  97 

administered  by  immersion.  It  was  at  the  dead 
hour  of  night  that  an  earthquake  occurred,  shak- 
ing the  foundations,  and  throwing  open  the  doors 
of  the  prison,  in  which  the  disciples  were  confin- 
ed, and  releasing  them  from  the  bonds  in  which 
they  were  bound.  The  jailor  awakenmg  from 
his  sleep,  and  fearing  that  his  prisoners  had  esca- 
ped, and  well  knowing  the  consequences  to  him- 
self had  this  been  the  case,  drew  his  sword,  and 
would  have  killed  himself.  From  this  he  was 
prevented  by  Paul  and  Silas  calling  to  him,  and 
assuring  him,  that  they  were  all  safe ;  "Do  thy 
self  no  harm  for  we  are  all  here.^''  Under  feel- 
ings of  powerful  conviction,  he  enquired  earnest- 
ly concerning  his  salvation;  "Sirs,  what  must  I 
do  to  be  saved?"  and  received  for  answer,  the  di- 
rection, "Believe  on  the  Lord  Jesus  Christ  and 
thou  shalt  be  saved  and  thy  house."  He  then, 
it  is  said,  "Took  them  the  same  hour  of  the  nio-ht, 
and  washed  their  stripes ;  and  was  baptized,  he 
and  all  his,  straightway."  Is  there  the  smallest 
intimation  here  that  this  baptism  was  adminis- 
tered by  immersion?  Is  there  any  intimation  of 
their  leaving  the  jail  for  that  purpose,  or  is  it 
probable  that  they  would  steal  out  of  the  prison 
at  midnight  to  look  out  a  suitable  place  for  im- 
mersion ?  Is  it  probable  considering  the  dread  in 
6 


98  MODE    OF    BAPTISM.  DIS.    lie 

which  the  jailer  was,  lest  any  of  his  prisoners 
had  escaped,  that  he  would  have  made  such  a  ven- 
ture. Even  if  he  had  had  ever  so  much  confi-- 
dence  in  the  disciples,  would  he  have  run  the  risk 
of  being  seen  by  others,  in  such  a  situation? 
Or  is  it  probable  that  the  disciples  themselves 
would  have  so  acted — those  disciples  who  would 
not  depart  from  the  prison  in  which  they  had  been 
unjustly  confined  even  when  permitted  to  do  so, 
until  those  magistrates  who  had  unjustly  impris- 
oned them,  came  and  brought  them  out  1  Or 
will  the  narrative  allow  us  to  suppose  that  there 
was  time  for  such  a  proceeding?  when  it  is  said, 
"He  took  them  the  same  hour  of  the  night  and 
washed  their  stripes  ,•  and  was  baptized  he  and  all 
his  straightway y  Well,  is  it  probable  as  some 
have  supposed  that  they  had  in  the  jail  in  Philip^ 
pi  any  preparations  for  such  an  event  ?  an  event 
that  had  never  occurred  before  and  was  not  likely 
ever  to  occur  again  ?  Those  who  can  suppose  so, 
must  draw  largely  upon  their  imagination  in  lack 
of  argument.  And  the  assumption  that  baths 
or  pools  for  bathing,  were  common  in  houses  in 
those  places,  is  wholly  without  foundation. — ^ 
Philippi  was  situated  between  the  forty  first  and 
forty  second  degrees  of  north  latitude,  lying  about 
one  degree  north  of  where  we  now  are,^  and  con^ 


DIS.    IL  MODE   OF   BAPTISM,  99 

sequently  was  possessed  of  at  least  as  cold  a 
climate  as  ours:  and  certainly  a  baptistry  or 
bathing  tub  is  not  considered  so  very  indispensi- 
ble  an  appendage  to  every  family  in  this  climate. 
Nor  was  it  there.  There  is  not  the  smallest  evi- 
dence that  such  a  thing  was  common.  There 
is  no  mention  made  of  it  in  any  works  that  were 
published  near  to  that  period.  It  is  merely  an 
invention  of  later  days  to  suit  a  purpose. 

Thus  then,  we  have  examined  all  the  promi- 
nent cases  of  baptism  recorded  in  the  New  Tes- 
tament, and  have  not  found  one,  in  which  it  is 
evident,  that  it  was  administered  by  immersion ; 
but,  on  the  contrary,  we  have  seen  that  there  are 
several  cases,  in  which  it  is  evident,  that  it  was 
not  administered  in  that  manner. 

There  is  one  other  consideration  of  no  small 
weight,  to  which  we  shall  just  advert  before  con- 
cluding this  part  of  the  subject.  There  is  no 
case  of  baptism  recorded  in  the  New  Testament, 
in  which  there  is  the  smallest  hint,  that  the  in- 
dividuals to  be  baptized  were  required  to  repair 
to  any  particular  place  for  that  purpose.  But 
all  the  cases  of  baptism  that  are  recorded,  are 
represented  as  having  been  administered  forth- 
with— on  the  spot— in  the  place  where  the  persons 
heard  the  gospel,  and  where  they  were  brought 


100  ]II0DE   OF   BAPTISM.  DI5.    II. 

under  its  influence.  Now  this  is  perfectly  unac- 
countable, on  the  supposition  that  it  was  always 
administered  by  immersion.  There  must  have 
been  times  and  places,  in  which  it  would  have 
been  necessary  to  repair  to  a  considerable  dis- 
tance, to  obtain  the  necessary  accommodations ; 
but  no  where, is  there  the  smallest  allusion  to  such 
a  movement.  In  our  own  country,  which  is  per- 
haps tenfold  better  supplied  with  water,  than  the 
land  of  Judea,  those  who  practise  immersion, 
are  almost  always  under  the  necessity  of  repair- 
ing to  some  particular  place  for  that  purpose ; 
but  no  such  movement  is  hinted  at  in  the  word 
of  God.  If  baptism  in  one  or  two  instances  was 
administered  at  a  certain  river  or  stream,  it  was 
because  that  there,  the  individuals  heard  the 
word  of  God ;  there,  they  were  brought  under 
its  influence,  and  converted  to  Christianity.  But 
there  is  not  one  instance  of  their  repairing  to 
any  stream  for  the  purpose  of  baptism,  after 
they  had  been  converted.  Where  they  heard  the 
word  and  yielded  to  its  influence,  there,  they 
were  baptized;  whether  it  was  by  a  river  side, 
as  in  the  case  of  Lydia;  or  on  the  highway,  as 
in  the  case  of  the  Eunuch ;  or  in  a  private  house, 
as  in  the  case  of  Saul.  This  we  again  remark 
is  altogether  unaccountable,  on  the  supposition 


DI5.    II.  MODE    OF    BAPTIS?!,  101 

ihat  baptism  was  always  administered  by  im- 
mersion. 

We  fear  not  to  hazzard  the  expression,  that 
there  is  no  clear  case  recorded  in  the  word  of 
God.  either  in  the  Old  or  in  the  New  Testament, 
of  one  individual  having  been  immersed  by  ano- 
ther, as  a  religious  ordinance.  Indeed  we  do 
not  at  present  remember  a  case  of  one  indivi- 
dual having  been  immersed  by  another  at  all, 
whether  as  a  religious  ceremony  or  not,  unless 
it  be  the  case  of  Jonah.  He  was  truly  immer- 
sed: and  our  friends  are  welcome  to  all  the  aid 
that  his  case  will  atFord  them. 


DISCOURSE  m. 

1  Cor.  10 ;  1,  2.  **Moreover,  brethren,  I  would  not  that 
ye  should  be  ignorant,  how  that  all  our  fathers  were 
under  the  cloud,  and  all  passed  through  the  sea  j  And 
were  all  baptized  unto  Moses  in  the  cloud  and  in  the 
sea." 

Having"  already  examined  the  meaning  of  the 
word  haptidzo,  by  which  this  ordinance  is  desig- 
nated, together  with  the  various  particles  that 
are  used  in  connexion  with  it;  and  having  also 
examined  the  various  accounts  that  are  given  of 
the  administration  of  baptism  in  the  New  Tea- 
tament,  and  found  that  neither  in  the  meaning 
of  the  original  word,  nor  in  the  places  or  circum- 
stances in  which  the  ordinance  was  administered, 
is  there  any  thing  to  support  the  peculiar  and 
exclusive  views  of  Baptists ;  we  ^all  next  di- 
rect your  attention  to  the  figurative  language 
used  in  scripture  in  reference  to  this  ordinance,or 
the  allusions  that  are  made  to  it,  and  on  which 
so  much  stress  is  usually  laid  by  our  opponents. 

1.  Cor.  10;  2.  "And  were  all  baptized  unto 
Moses  in  the  cloud  and  in  the  sea."  Is  there 
any  thing  of  immersion  in  this  verse?  Does 
the  apostle  mean  to  teach,  that  the  Israelites  were 
immersed  in  the  cloud  and  in  the  sea?  and  yet 
this  is  the  meaning  that  many  of  our  opponents 


DIS.    III.  MODE   OF   BAPTISM.  103 

attach  to  this  language.  We  must  look  at  the 
narrative  of  the  transaction  here  refef  f  ed  tOj  and 
see  whether  there  is  any  ground  to  suppose  that 
immersion  took  place,  for  we  know  that  the  apos- 
tle cannot  give  a  different  representation,  front 
the  facts,  as  they  are  previously  recorded  in  the 
word  of  God.  Ex.  14;  19—22,  <^And  the  an- 
gel of  God,  w^hich  went  before  the  camp  of  Isra- 
el, removed  and  went  behind  them;  and  the 
pillar  of  the  cloud  went  from  before  their  face, 
and  stood  behind  them.  And  it  came  between 
the  camp  of  the  Egyptians  and  the  camp  of  Isra- 
el ;  and  it  was  a  cloud  and  darkness  to  them,  but 
it  gave  light  by  night  to  these :  so  that  the  one 
came  not  near  the  other  all  the  night.  And 
Moses  stretched  out  his  hand  over  the  sea;  and 
the  Lord  caused  the  sea  to  go  back  by  a  strong 
east  wind  all  that  night,  and  made  the  sea  dry 
land,  and  the  waters  were  divided.  And  the 
children  of  Israel  went  into  the  midst  of  the  sea 
upon  the  dry  ground ;  and  the  waters  were  a 
wall  unto  them  on  their  right  hand  and  on  their 
left-'"  Here  we  are  told,  that  the  cloud  which 
had  previously  gone  before  the  Israelites,  to 
guide  them  on  their  way,  removed  and  stood  be- 
hind them,  so  as  to  prove  a  barrier  between  them 
and  the  Egyptians ;  and  that  when  the  Lord  cau- 


104  modi:  of  baptistt.  ms.  in, 

sed  the  sea  to  go  back  by  a  strong  east  windy 
the  children  of  Israel  passed  through  on  dry 
land,  having  the  waters  for  a  wall  to  them  on 
the  right  hand  and  on  the  left.  Here,  there  is 
most  assuredly  nothing  of  immersion;  nor  is 
there  any  thing  in  this  narrative  that  would  ena- 
ble us  to  account  for  the  apostle's  use  of  the 
word  baptism  in  reference  to  it.  We  have  how- 
ever something  additional  in  the  77th  Psalm  16- 
20.  "The  waters  saw  thee,  O  God,  the  waters 
saw  thee:  they  were  afraid;  the  depths  also 
were  troubled.  The  clouds  poured  out  water; 
the  skies  sent  out  a  sound;  their  arrows  also 
went  abroad."  In  these  verses  we  are  informed 
that  the  cloud  which  had  previously  gone  before 
the  children  of  Israel,  in  removing  to  a  position 
behind  them,  had  discharged  more  or  less  of  a 
shower  of  rain.  This  then  is  the  circumstance 
in  reference  to  which  the  apostle  uses  the  word 
baptized.  The  cloud  in  passing  over  their  heads 
sprinkled  them  with  its  waters.  And  if  in  pas- 
sing through  the  sea  they  were  sprinkled 
with  some  of  the  spray,  this  is  the  utmost  that 
we  can  suppose;  for  the  narrative  expressly 
tells  us  that  they  went  through  on  dry  ground. 
In  this  place,  then,  we  have  the  word  baptism 
used,  when  it  is  plain  there  can  be  no  immersion 


DIS.    III.  MODE   OF   BAPTIS3I.  105 

intended.  The  Egyptians  were  immersed,  but 
the  Israelites  went  through  on  dry  ground. 

As  however,  in  baptism,  we  came  under  so- 
lemn obligations  to  the  Lord,  to  obey  and  serve 
him;  so  the  children  of  Israel,  in  experiencing 
this  remarkable  deliverance  from  their  enemies, 
which  God  wrought  for  them  at  the  Red  Sea,  by 
the  hand  of  Moses,  were  thereby  brought  under 
solemn  obligation  to  obey  the  law  of  Moses ;  and 
to  walk  according  to  the  statutes  and  ordinances, 
which  he  delivered  to  them  from  the  Lord.  This, 
then,  was  the  baptism  unto  Moses.  The  solemn 
obligations  which  they  were  there  brought  un- 
der, in  consequence  of  this  miraculous  deliver- 
ance, to  recognize  Moses  as  a  prophet  of  the 
Lord,  and  to  render  obedience  to  his  laws;  just 
as  in  baptism  we  are  brought  under  solemn  obli- 
gations to  obey  and  serve  the  Lord.  When,  howe- 
ver, the  narrative  expressly  tells  us  that  they 
went  through  the  sea  on  dry  ground,  we  know 
that  there  was  no  immersion  in  the  case. 

I  Peter  3;  20, 2L  "The  long  suffering  of  God 
waited  in  the  days  of  Noah,  while  the  ark  was  a 
preparing,  wherein  few,  that  is,  eight  souls, 
^▼ere  saved  by  water.  The  like  figure  where- 
unto,  even  baptism  doth  also  now  save  us  (not 
the  putting  away  of  the  filth  of  the  flesh,  but 


1 


106  MODE   OF   BAPTISM.  DIS.    III. 

the  answer  of  a  good  conscience  toward  God,) 
by  the  resurrection  of  Jesus  Christ."  Now, 
however  our  opponents  may  make  use  of  these 
verses,  for  the  purpose  of  establishing  a  connex- 
ion between  water  baptism  and  salvation,  (which, 
by  the  way,  they  by  no  means  do ;  for  it  is  not 
any  external  purification,  but  an  internal  cleans- 
ing or  purification  that  is  connected  with  salva- 
tion: "Not  the  putting  away  of  the  filth  of  the 
flesh,  but  the  answer  of  a  good  conscience  to- 
ward God.")  We  say,  that,  to  whatever  uses 
they  may  endeavour  to  put  this  passage,  it  is 
clear  as  noon  day,  that  it  can  afford  them  no  sup- 
port for  the  practice  of  immersion.  Noah  and 
his  family  were  not  immersed.  On  the  contra- 
ry, through  the  mercy  of  God,  they  were  saved 
from  that  calamity,  which  befel  all  the  rest  of 
the  ungodly  world.  There  is  no  allusion  what- 
ever to  the  mode  of  baptism  in  this  place,  but  to 
the  effects  of  baptism;  and  that,  not  the  exter- 
nal application  of  the  wa  ter,  but  the  internal  pu- 
rification of  the  Holy  Spirit,  producing  the  an- 
swer of  a  good  conscience  toward  God.  If  our 
opponents  w^ill  have  an  allusion  to  their  mode  of 
baptism  in  this  passage,  they  can  only  find  it  in 
the  fate  of  the  ungodly  world.  They  were  pro- 
perly immersed;  and  if  our  Baptist  friends  will 


MS.    III.  MODE   OF   BAPTISM.  107 

carry  out  the  similitude,  and  make  the  allusion 
good,  they  ought  to  immerse  only;  for  immer- 
sion does  not  signify  putting  an  object  under 
water,  and  picking  it  up  again,  but  simply,  put- 
ting it  under  water.  If,  then,  when  they  put  an 
individual  under  water,  they  were  to  let  him  go 
and  leave  him  to  his  fate,  they  would  just  come 
up  to  the  meaning  of  their  own  favorite  term  im- 
mersion; and  they  would,  ia  many  cases,  have 
an  apt  resemblance  to  the  only  allusion  which 
they  can  find  in  these  verses. 

Rom.  6;  3 — 5.  "Know  ye  not,  that  so  many 
of  us  as  were  baptized  into  Jesus  Christ  were 
baptized  unto  his  death  ?  Therefore  we  are  buried 
with  himbyl)aptism  into  death ;  that  like  as  Christ 
was  raised  up  from  the  dead  by  the  glory  of  theFa- 
ther,  even  so  we  also  should  walk  in  newness  of 
life.  For  if  we  have  been  planted  together  in 
the  likeness  of  his  death,  we  shall  be  also  in  the 
likeness  of  his  resurrection.*' 

The  general  idea  contained  in  these  verses,  is 
very  plain;  though  it  may  require  some  little 
circumlocution,  to  divest  it  of  the  improper  glos- 
ses that  have  been  put  upon  it,  and  show  the 
connexion  of  the  several  parts,  with  the  one 
general  idea  contained  in  the  whole. 

Our  opponents  maintain,  that,  in  the  use  of 


108  MODE    OF   BAPTISM.  DIS.    III. 

the  word  buried  here,  and  in  the  kindred  pas- 
sage in  Col.  2;  12,  there  is  a  plain  allusion  to 
the  mode  of  administering  baptism  by  immer- 
sion. That  as  Christ  was  buried  and  rose  again, 
so,  in  baptism,  the  individual  is  buried  under  the 
water,  and  rises  again;  aptly  resembling  both 
the  burial  and  the  resurection  of  Christ. 

1.  In  the  first  place,  then,  we  remark,  that, 
if  we  grant  them  an  allusion  here,  it  is  an 
allusion  that  entirely  fails  in  the  object 
intended.  The  mode  of  baptizing  by  immer- 
sion, contains  no  similitude  or  resemblance 
to  the  burial  of  Christ  whatever.  Our  Baptist 
friends  seem  to  entertain  the  idea,  and  their  lan- 
guage on  this  subject  is  calculated  to  impress  the 
idea  upon  others,  that  Christ  was  buried  in  the 
same  manner  in  which  we  are  accustomed  to  bury 
the  dead,  by  covering  them  in  the  earth.  And 
it  is  only  to  a  burial  of  this  kind,  that  the  prac- 
tice of  immersion  can  be  pretended  to  have  any 
resemblance.  But  this  was  not  the  nature  of 
Christ's  burial  at  all.  He  was  not  buried  in  the 
sense  in  which  we  nre  accustomed  to  use  that 
word.  He  was  laid  in  a  sepulchre  hewn  out  of 
the  rock,  as  was  "the  Jews  manner  to  bury." 

The  Jews'  mode  of  burying,  as  also  that  of  the 
Egyptians,  and  other  eastern  nations,  was,  to 


DK.    III.  MODE   OF   BAPTISM.  109 

lay  the  dead  in  sepulchres  hewn  out  of  the  rock. 
Those  sepulchres  or  tombs,  were  generally  in 
the  side  of  a  hill  or  rocky  precipice,  into  which 
persons  could  enter  on  a  level  from  without,  or 
with  very  little  descent.  In  these,  the  dead 
were  placed  on  benches  or  shelves  hewn  out  of 
the  rock,  without  any  covering  of  earth,  or  any 
thing  else,  put  over  them,  except  the 
coffin  in  which  they  were  enclosed.  When 
this  was  done,  the  door  was  shut  up,  gen^ 
erally  by  a  stone  fitted  for  the  purpose, 
until  it  was  necessary  to  open  it  for  the  admission 
of  another  corpse,  which  was  disposed  of  in  a 
similar  manner.  This  was  the  manner  in  which 
Lazarus  was  buried ;  and  hence,  when  comman- 
ded by  Christ  to  come  forth,  he  did  not  rise  up 
out  of  the  grave,  throwing  off  the  earth  with 
which  he  had  been  covered ;  but  came  walking 
out  of  the  sepulchre,  in  which  he  had  been  laid. 
Well,  this  was  the  manner  in  which  Christ  w^as 
buried.  Mark  16;  46.  "And  he  bought  fine 
linen,  and  took  him  down,  and  wrapped  him  in 
the  linen,  and  laid  him  in  a  sepulchre  u-Mch  was 
hewn  out  of  a  rock,  and  rolled  a  stone  unto  the 
door  of  the  sepulchre."  16;  2 — 5.  "And  very 
early  in  the  morning,  the  first  day  of  the  week, 
they  came  unto  the  sepulchre  at  the  rising  of  the 


110  MODE    OF    BAPTISM.  DIS.    IH. 

sun.  And  they  said  among  themselves,  who 
shall  roll  us  away  the  stone  from  the  door  of  the 
sepulchre?  (And  when  they  looked  they  saw 
that  the  stone  was  rolled  away)  for  it  was  very 
great.  And  entering  into  the  sepulchre,  they 
saw  a  young  man  sitting  on  the  right  side,  cloth- 
ed in  a  long  white  garment;  and  they  were  af- 
frighted :"  &c.  Joseph  having  obtained  the  bo- 
dy, wrapped  it  in  linen,  and  laid  it  in  a  sepulchre 
hewn  out  of  a  rock,  and  then  rolled  a  stone  to 
the  door  of  the  sepulchre.  When  Mary  Magda- 
lene, and  Mary  the  mother  of  James,  and  Salome, 
came  with  spices  to  embalm  the  body,  they  en- 
tered, all  three,  into  the  sepulchre ;  where  they 
saw  also  a  young  man  sitting,  who  invited  them 
to  behold  the  place  where  the  Lord  had  lain. — 
But  it  is  manifest  that  nothing  of  all  this  could 
have  taken  place  in  a  grave — had  Christ  been 
buried,  in  any  thing  like  the  manner  in  which  the 
dead  are  accustomed  to  be  buried  by  us.  The 
immersion  of  an  individual  in  water,  can  bear 
no  more  resemblance  to  the  burial  of  the  Saviour, 
than  it  does  to  the  piling  away  of  goods  on  a  mer- 
chant's shelves.  There  can  be  no  allusion  in 
this  passage  to  the  practice  of  immersion;  for 
there  is  no  kind  of  resemblance,  between  the  im- 
mersion of  an  individual,  and  the  burial  of  Christ 
which  it  is  supposed  to  represent. 


DIS.    Iir.  MODE    OF    BAPTISM.  Ill 

2.  In  the  second  place;  If  there  is  supposed 
to  be  an  allusion  to  the  mode  of  baptism,  in  the 
expression,  "buried  with  him  by  baptism,''  why 
is  it  not  supposed,  that  there  is  an  allusion  to  the 
mode  of  baptism,  in  the  other  figures  which  are 
here  employed?  We  are  said  to  be  "baptized 
into  his  death,"'  we  are  said  to  be  "crucified  with 
him,"  and  we  are  said  to  be  "planted  in  the  likC' 
ness  of  his  death."  Why,  then,  not  have  some 
such  ceremony  connected  with  the  administra- 
tion of  baptism,  as  will  resemble  the  death  and 
crucifiction  of  Christ?  for  we  are  said  to  be  bap- 
tized into  his  death.  Some  denominations  use 
the  sign  of  the  cross  in  baptism,  and  if  it  is  in- 
tended  by  that,  to  represent  the  death  of  Christ 
into  which  we  are  here  said  to  be  baptized,  the 
similitude  is  better,  and  the  authority  for  using 
it  stronger,  than  the  authority  derived  from  this 
passage  for  the  practice  of  immersion :  for  it  COU' 
tains  no  similitude  to  the  burial  of  Christ  what- 
ever. In  the  fifth  verse,  we  are  said  to  be  "plan- 
ted together  in  the  likeness  of  his  death ;"  and 
this  any  one  can  perceive  has  reference  to  the 
same  thing  mentioned  in  the  third  verse,  viz : 
being  "baptized  into  his  death."  Why  then,  not 
also,  have  some  such  ceremony  connected  with 
baptism,  as  will  represent  planting?  for  being 


112  MODE   OF   BAPTISM,  DIS.    III. 

^'baptized  into  his  death,"  in  the  third  verse,  is 
here  called,  being  "planted  in  the  likeness  of  his 
death.'"  There  is  manifestly  great  room  for  im- 
provement in  our  opponents'  method  of  adminis- 
tering the  ordinance,  if  they  would  carry  out 
the  subject  of  allusions  with  which  they  have 
commenced.  And  certainly  no  one  can  show, 
why  we  should  have  an  allusion  to  the  mode  of 
baptism  in  one  of  these  figures  and  not  in  the 
other. 

3.  But  in  the  third  place,  if  there  is  an  allu- 
sion here  at  all,  it  is  not  to  the  mode  but  to  the 
effects  of  baptism ;  or  rather,  we  should  say  (for 
the  word  allusion  is  too  faint)  it  is  a  description 
of  the'efFects  or  results  of  baptism. 

The  apostle,  in  the  preceding  chapter,  had 
just  been  speaking  of  salvation  by  grace,  through 
faith  in  the  Lord  Jesus  Christ,-  and  at  the  com- 
mencement of  this,  he  anticipates  an  objection 
to  the  doctrine ;  viz :  that  if  we  are  to  be  saved 
thus,  then,  we  had  better  continue  in  sin,  that 
grace  may  be  the  more  exalted  in  our  salvation. 
"What  shall  we  say  then?  shall  we  continue  in 
sin  that  grace  may  abound?"  From  this  he  re- 
coils with  horror.  "God  forbid."  And  almost 
the  whole  of  the  chapter,  is  a  refutation  of  this 
objection,  which  some  might  raise  against,  or 


DIS.   III.  MODE  OF   BAPTISM,  113 

this  consequence,  which  some  might  draw  from, 
his  doctrine. 

This  object  of  the  apostle  is  necessary  to  be 
borne  mind,  in  order  to  the  proper  understand- 
ing of  all  that  succeeds  to  the  end  of  the  chapter. 
He  is  combating  the  objection,  "Let  us  continue 
in  sin  that  grace  may  abound,"  i.  e.  let  us  go  on 
in  sin  that  in  proportion  to  the  greatness  of  our 
sins,  in  I  he  same  proportion  may  tha  grace  of 
God  be  exalted  in  our  salvation.  In  reply  to  this 
he  asks ;  "How  shall  we  that  are  dead  to  sin  live 
any  longer  therein?"  If  a  man  is  dead,  his  life 
is  at  an  end;  andif  a  man  be  dead  to  sin,  his  life 
of  sin  is  at  an  end.  But  all  those  who  are  saved 
by  grace,  are  dead  to  sin,  and  alive  unto  God, 
through  Jesus  Christ  our  Lord.  It  is  an  absur- 
dity then  to  suppose,  that  those  who  are  saved  by 
grace,  should  ever  make  such  an  abuse  of  it,  as 
to  continue  in  sin. 

But  he  proceeds  to  show  that  all  such,  are  dead 
to  sin,  in  consequence  of  their  union  to  the  Lord 
Jesus  Christ — that  union  which  is  instrumental- 
ly  affected  by  baptism.  "Know  ye  not,  that  s'o 
many  of  us  as  were  baptized  into  Jesus  Christ 
were  baptized  into  his  death  ?  Therefore  we  are 
buried  with  him  by  baptism  into  death,"  &c. — 
Here,  baptism  is  represented  as  instrumentally 


114  MODE   OF   BAPTISM.  DIS.    III. 

uniting  us  to  Ciirist  in  three  respects — in  his 
death,  in  his  burial,  and  in  his  resurrection.  We 
are  said  to  be  "baptized  into  Christ."  Well, 
what  is  it  to  be  baptized  into  Christ?  It  is  to  be 
baptized,  in  order  to  be  united  and  conformed  to 
Christ.  This  was  the  end  and  object  of  our 
baptism,  and  to  this  we  were  brought  under  the 
strongest  possible  obligations  in  baptism.  All 
then  who  have  been  baptized  into  Christ,  were 
baptized  in  order  to  be  conformed  to  Christ,  and 
to  be  conformed  to  him  in  these  three  respects-^ 
In  his  death :  "So  many  of  us  as  were  baptized 
into  Christ  were  baptized  into  his  death .'"  In  his 
burial ;  "Buried  with  him  by  baptism  into  death." 
And  in  his  resurrection ;  "That  like  as  Christ 
was  raised  from  the  dead  by  the  glory  of  the  Fa- 
ther even  so  we  also  should  walk  in  newness  of 
life.''  "For  if  we  have  been  planted  together  in 
the  likeness  of  his  death,  we  shall  be  also  in  the 
likeness  of  his  resurrection." 

They  that  are  baptized  into  Christ,  then,  are 
baptized  in  order  to  be  conformed  to  him,  in  his 
death,  in  his  burial,  and  in  his  resurrection. — 
Well,  in  what  does  a  conformity  to  Christ  in  his 
death  consist?  It  consists  in  renouncing  and 
forsaking  sin ;  figuratively  called  in  scripture  be- 
ing dead  to  sin;  "That  as  Christ  died  unto  ^ir^ 


DIS,  III,  MODE    OF    BAPTISM.  115 

once,  so  we  should  reckon  ourselves  dead  indeed 
unto  sin,  and  alive  unto  God  through  Jesus  Christ 
our  Lord.""^  Forsaking,  abandoning  and  ceas- 
ing from  the  practise  of  sin,  is  being  dead  to  sin, 
or  conformed  to  Christ  in  his  death.  Well,  to  be 
buried  with  Christ,  or  to  be  conformed  to  Christ 
in  his  burial,  is  just,  as  it  were,  to  be  a  step  fur- 
ther removed,  from  the  love  and  practice  of  sin. 
As  the  individual  who  is  naturally  dead,  is  freed 
from  all  the  things  of  this  world,  so  the  individu- 
al who  is  dead  to  sin,  has  ceased  from  the  love 
and  practice  of  sin;  And  as  the  individual  who 
has  been  buried,  may  be  considered  as  one  step 
further  removed  from  all  the  cares  and  concerns 
of  this  life;  so  we  are  required  so  comjiletely  to 
abandon  the  love  and  practice  of  sin,  as  that  we 
may  be  considered  as  dead  and  buried  with  res- 
pect to  it.  Thus  it  is  we  will  be  conformed  to 
Christ  in  his  death  and  burial.  And  to  be  con- 
formed to  Christ  in  his  resurrection  is  to  hve  a 
new  life — a  life  of  spirituality  and  holiness. — 
As  an  individual  rising  from  the  dead  lives  a  new 
life,  and  and  as  Christ  having  arisen  from  the 
dead  lived  a  new  life,  so  we  are  required  to  live 
a  new  life — a  life  of  faith,  and  love,  and  obedi- 

*Rom.  6;  10,11. 


116  MODE   OF   BAPTISM.  DIS.   in. 

ence.  "That  like  as  Christ  was  raised  up  from 
the  dead,  by  the  glory  of  the  Father,  even  so  we 
also  should  walk  in  newness  of  life.'"'  This  then 
is  that  conformity  to  Cnrist  in  his  death,  burial, 
and  resurrection,  into  which  we  are  brought  by 
baptism. 

But  we  must  beware  of  supposing,  that,  an 
internal  union  to  Christ,  and  real  conformity  to 
him,  will  be  efficiently  accomplished  by  the  ex- 
ternal rite  of  baptism.  For,  as  baptism  is  of 
two  kinds,  the  baptism  of  the  Holy  Ghost,  and 
the  baptism  of  wf^ter ;  so  conformity  to  Christ, 
is  of  two  kinds,  internal  or  spiritual  and  exter- 
nal or  formal.  The  individual  who  is  baptized 
with  the  Holy  Ghost,  for,  "by  one  Spirit  are  we 
all  baptized  into  one  body,"*  is  really  united  to, 
and  conformed  to  Christ,  in  all  these  respects. 
And  the  individual  who  receives  the  external  rite 
of  baptism,  is  externally,  and  formally,  united 
to  the  Lord  Jesus  Christ,  in  as  much  as  he  is  thus 
connected  with  the  visible  church  of  Christ,  and 
brought  under  solemn  obligations  to  be  conformed 
to  Christ,  in  his  death,  burial  and  resurrection. 
Both  these  kinds  of  conformity  to  Christ,  may 
or  they  may  not,  be  found  in  the  same  individual ; 

*1  Cor.  U:  13. 


CIS.  HI.  MODE   OF   BAPTISM. 


117 


but  wherever  the  one  exists  we  are  bound  in 
charity  to  suppose  that  the  other  exists  also, 
unless  we  have  good  reason  to  belie vethe  contrary 

By  this  exposition  of  the  passage,  you  can  see 
how  fully  it  answers  the  object  of  the  opostle,  in 
refuting  the  objection ;  "Let  us  continue  in  sin 
that  grace  may  abound.'^  "How,  says  he,  shall 
we  that  are  dead  to  sin,  live  any  longer  therein?"' 
But  they  that  are  Christ's  are  dead  to  sin,  for  by 
their  baptism  they  have  come  under  the  most 
solemn  obligations  to  be  conformed  to  Christ,  in 
his  burial,  and  resurrection:  that  is,  to  be  dead 
to  sin,  as  one  who  is  naturally  dead,  is  dead  to 
all  the  things  of  this  world;  and  to  be  alive  to 
holiness,  as  one  that  is  alive  from  the  dead.  This 
is  what  every  one  who  has  been  baptized  into 
Chririt,  is  under  solemn  obligations  to  be ;  and 
what  every  one  who  has  been  baptized  by  the 
Holy  Ghost,  in  reality  is.  It  is  the  effects  or  re 
suits  otBaptism  then  that  are  here  described,with- 
out  any  reference  whatever  to  the  mode  of  its 
administration. 

Once  more;  let  us  put  the  question  in  this 
form ;  How  are  we  buried  with  Christ  ?  or  how 
do  we  become  conformed  to  Christ  in  his  burial  ? 
The  answer  is  found  in  the  verse  itself.  It  is  by 
^'baptism  into  death.-'    "Therefore  we  are  buri- 


118  MODE    OF   BAPTISM.  DIS.    III. 

ed  with  him  by  baptism  into  death ;"  for  the  words 
'into  death'  must  be  read  in  connexion  with  bap- 
tism, and  not  with  death.  We  might  be  dead 
unto  burying,  but  could  not  be  said  to  be  buried 
into  death.  The  words  "into  death"  then,  must 
be  read  in  connexion  with  baptism ;  and  the  pas- 
sage thus  read,  expresses  the  idea,  that  it  is  by 
a  "baptism  into  death,"  that  we  are  buried  with 
Christ,  or  conformed  to  him  in  his  burial.  In  the 
third  verse  it  is  said  that  "as  many  of  us  as  were 
baptized  into  Christ,were  hv^pt'ized  into  his  death,'''' 
and  here  we  are  told  that  it  is  by  this  baptism 
into  death,  that  we  are  buried  with  him ;  "Buried 
with  him  by  baptism  into  death.''''  If  then  we 
know  what  it  is  to  be  baptized  into  Christ'' s  death, 
we  know  the  means  by  which  we  become  buried 
with  him.  But  to  be  baptized  into  Christ's  death, 
is  just  to  be  baptized  in  order  to  be  conformed 
to  Christ  in  his  death.  That  "As  he  died  unto 
sin  once  so  we  should  reckon  ourselves  dead  in- 
deed unto  sin,  but  alive  unto  God  through  Jesus 
Christ  our  Lord."  And  the  individual  who  has 
been  baptized  with  the  Holy  Ghost,  has  really 
become  dead  to  sin ;  "That  he  should  no  longer 
live  the  rest  of  his  time  in  the  flesh  to  the  lusts 
of  men,  but  to  the  will  of  God."* 
*I  Peter  4;  2. 


T>B.    III.  KODE   OF   BAPTISM.  119 

It  is  the  individual,  then,  who  is  conformed  to 
Christ  in  his  death,  that  as  Christ  died  for  sin, 
so  he  should  be  dead  to  sin — the  individual  who 
has  renounced  and  abandoned  the  love  and  prac- 
tice of  sin,  who  is  buried  with  Christ;  and  not 
the  individual  who  has  been  put  under  the  water. 
A  man  may  be  immersed  five  hundred  times,  and 
if  he  has  not  become  dead  to  sin,  and  alive  to 
holiness;  he  has  never  yet  been  buried  with 
Christ.  On  the  contrary  if  he  is  dying  unto  sin, 
and  living  unto  holiness — if  he  is  shunning  sin 
and  practising  holiness  in  the  fear  of  God — If  he 
is  denying  ungodliness  and  worldly  lusts,  and  liv- 
ing soberly,righteously,  and  godly,  in  this  present 
world,  he  is  buried  with  Christ  in  the  sense  in 
which  the  apostle  uses  that  expression,  whether 
he  has  ever  been  put  under  the  water  or  not. 

John  3 ;  5.  "Except  a  man  be  born  of  water 
and  of  the  Spirit,  he  cannot  enter  into  the  king- 
dom of  God.*'  This  is  another  of  the  texts  of 
scripture  on  which  considerable  stress  is  laid,  as 
favouring  the  practice  of  immersion.  "Born  of 
water,"  is  a  phrase,  which  our  Baptist  friends, 
consider  as  being  used  in  allusion  to  immersion, 
because  of  some  fancied  resemblance  which  they 
think  they  can  trace,  between  an  individual  ris- 
ing out  of  the  water  after  immersion,  and  the 


l20  MODE  or   BAPTISM.  DIS,  HI. 

manner  in  which  a  child  is  born  into  the  world. 
We  must  acknowledge  that  they  are  exceedingly- 
good  at  tracing  resemblances ;  and  this  resem- 
blance we  must  allow  them  to  retain ;  for  the 
time^  and  place,  and  subject,  are  all  too  sacred, 
to  allow  of  exposing  it  as  it  deserves. 

We  remark  however,  fii'st;  That,  though  the 
expressions  "born  of  God,"  and  "born  of  the 
Spirit,-'  are  frequently  used  in  the  word  of  God, 
this  expression  'born  of  water,'  is  now  here  used 
but  in  this  single  instance.  And  while  it  is  ad- 
mitted that  one  plain  direct  text  of  scripture 
will  prove  a  doctrine  as  well  twenty,  yet,  it  must 
also  be  acknowledged,  that  we  are  in  mucli 
greater  danger  of  mistaking  the  meaning  of  an 
expression,  that  is  used  but  once,  then  if  it  were 
frequently  employed,  in  different  places,  and  un- 
der different  circumstances. 

But,  second ;  If  there  is  supposed  to  be,  in  the 
expression  "born  of  water,"  an  allusion  to  the 
mode  in  which  water  is  used  in  baptism ;  there 
is  just  as  good  reason  to  suppose,  that  in  the  ex- 
pression, "born  of  the  Spirit,"  there  is  an  allu- 
sion to  the  manner  in  which  the  Spirit  performs 
his  work.  If  there  is  a  resemblance  between 
the  mode  of  baptism,  and  the  manner  in  which  a 
ipan  is  born  into  the  world;  there  must  likewise 


DI5.    III.  MODB   OF   BAPTISM-  121 

be  a  resemblance,  between  the  manner  in  which 
the  Spirit  performs  his  operation,  and  the  man- 
ner in  which  a  man  is  born  into  the  world.  But 
this  we  think  will  not  be  pretended  by  any.  Nay, 
we  are  expressly  given  to  understand  by  Christ 
himself,  that  we  can  know  nothing  about  the 
mode  in  which  the  Spirit  performs  his  work;  for, 
says  he,  "The  wind  bloweth  where  it  listeth, 
and  thou  hearest  the  sound  thereof,  but  canst 
not  tell  whence  it  cometh,  and  whither  it  goeth ; 
so  is  every  one  that  is  born  of  the  Spirit.''*  It 
is  not  to  the  mode  in  which  the  Spirit  performs 
his  work  that  there  is  any  allusion  in  the  expres- 
sion "born  of  the  Spirit,"  but  to  the  effect  that 
is  produced.  For  as  birth  is  the  commencement 
of  natural  life  in  the  world,  so  the  renovation  of 
the  Holy  Spirit,  is  the  beginning  of  a  new  life 
of  spirituality  and  holiness  in  the  soul.  And  it 
is  because  the  individual  who  has  experienced 
the  renovating  power  of  the  Holy  Spirit  lives 
afterwards  a  new  life,  that  he  is  said  to  have  been 
born  of  the  Spirit.  As  this  is  manifestly  the 
sense  in  which  the  expression  "born  of  the 
Spirit"  is  used,  the  allusion  being  not  to  the 
mode,  but  to  the  effect  of  his  operation ;  it  is  also 

*John  3;  8. 


122  MODE    OF    BAPTISM.  BIS.    Ill, 

iloubtless  the  sense  in  which  the  expression 
'•born  of  water"  is  used;  for  they  are  both  em- 
])loyed  in  the  same  manner,  in  the  same  sentence. 
And  the  alkision  here  again,  just  as  in  the  two 
former  cases,  is  not  to  the  mode,  but  to  the  eflfects 
of  baptism.  As  the  individual  who  experiences 
the  renovating  power  of  the  Holy  Spirit,  enters 
really  upon  a  new  life  of  spirituality  and  holi- 
ness, and  is  therefore  said  to  be  "born  of  the 
Spirit ;"  so  he  who  is  baptized,  by  profession  and 
l)y  solemn  covenant  obligation,  undertakes  to 
live  anew  life,  and  hence  is  said  to  be  "born  of 
water."  By  the  renovation  of  the  Holy  Spirit, 
he  enters  into  the  real  and  invisible  kingdom  of 
Christ ;  and  by  baptism,  he  enters  into  the  out- 
ward or  visible  kingdom  of  the  Saviour.  Hence, 
he  may  be  said  to  be  born  of  the  water,  and  of 
the  Spirit ;  but  in  both  expressions,  it  is  the  effect, 
and  not  the  mode,  to  which  there  is  any  refer- 
ence. 

Rom.  6;  17.  "But  God  be  thanked,  that  ye 
were  the  servants  of  sin;  but  ye  have  obeyed 
from  the  heart  that  form  of  doctrine  which  was 
delivered  you."  This  is  the  only  remaining  pas- 
sage, to  which  we  shall  direct  your  attention  on 
this  part  of  the  subject.  "The  form  of  doctrine 
here  mentioned,"  it  is  said,  "'means  immersion; 


DIS.  III.  MODE    OF    BAPTISM.  123 

because  that  in  immersion,  there  is  a  representa- 
tion of  the  death,  burial,  and  resurrection,  of 
Christ,  the  cardinal  doctrines  of  the  bible."  We 
think  however,  that  it  must  be  manifest  to  all 
who  will  reflect  but  a  moment  upon  the  manner 
of  Christ's  detith,  and  burial,  and  resurrection, 
that  there  is  not  in  immersion,  the  smallest  re- 
semblance to  any  of  the  three.  The  manner  of 
Christ's  death  was'crucification.  He  was  in  his 
death,  ''lifted  up,''*"  so  as  to  draw  all  men  unto 
him;  and  not  put  down,  as  in  the  practice  of  im- 
mersion. The  manner  of  his  burial,  was  being 
laid  in  a  sepulchre  hewn  out  of  the  rock ;  and 
the  manner  of  his  resurrection,  was  to  come  forth 
out  of  that  sepulchre,  when  its  door  was  opened 
by  the  angel  rolling  away  the  stone. 

However,  it  is  said,  that  the  'form  of  doctrine,' 
means  immersion;  or,  if  you  will,  baptism  ad- 
ministered by  immersion.  Of  course,  then,  the 
meaning  of  the  verse  is  this ;  "But  God  be  thank 
cd  that  ye  were  the  servants  of  sin,  but  now  ye 
have  been  immersed  from  the  heart."  We  must 
say,  that  this  is  one  of  the  most  extraordinary 
interpretations  of  scripture  we  have  ever  seen. 
It  is  almost  equal  to  the  interpretation  of  a  prea- 

*John  3;  14,  15.  and  12;  33. 


124  MODE   OF    BAPTISM.  DIS.  III. 

cher,  of  whom  the  celebrated  Robert  Hall  tells 
us,  who  interpreted  the  language  of  Christ  to 
Peter,  "Before  the  cock  crow,  thou  shalt  deny 
me  thrice ;"  to  be  a  command  to  Peter  to  deny 
the  Saviour.  "Thou  shalt  deny  me  thrice,"  and 
hence  Peter  in  denying  his  Lord,  was  only  fol- 
lowing his  Lord's  own  directions,  for  his  personal 
safety.  Those  who  make  such  a  use  of  the  word 
of  God,  ought  to  study  well  the  concluding  ver- 
ses of  the  sacred  volume. 

The  form  of  doctrine  here  mentioned,  is  the 
same  as  the  form  of  sound  words,  mentioned  in 
2  Tim.  1 ;  13.  "Hold  fast  the  form  of  sound 
words,  which  thou  hast  heard  of  me  in  faith  and 
love  which  is  in  Christ  Jesus."  It  is  the  rule  or 
system  of  doctrine  which  they  had  received ;  and 
the  meaning  of  the  whole  is,  "God  be  thanked, 
that,  though  ye  were  the  servants  of  sin,  ye  are 
now  the  servants  of  God,  having  obeyed  from  the 
heart,  that  rule  or  system  of  doctrine  which  is 
contained  in  his  word." 

Thus  we  have  examined  the  principal  argu- 
ments from  scripture  on  which  our  opponents  re- 
ly for  sustaining  their  cause.  First,  The  mea- 
ning of  the  word  hapio  and  baptidzo,  considered 
in  our  first  discourse.  Second,  The  places  at 
which  baptism  was  administered,  considered  in 


DIS.   III.  MODE   OF   BAPTISM.  125 

our  second,  and  Third,  The  figurative  language, 
or  alkisions  to  baptism,  which  we  have  now  con- 
sidered. There  is  some 'Other  figurative  lan- 
guage used  in  reference  to  the  ordinance,  but  as 
it  is  mostly  of  a  different  character,  we  shall  de- 
fer the  consideration  of  it,  until  we  come  to 
speak  of  a  different  mode  of  administering  the 
ordinance. 

There  are,  however,  some  arguments  of  rather 
a  different  kind  made  use  of  by  our  opponents, 
to  which  we  shall  now  briefly  turn  your  atten- 
tion. 

I.  It  is  said,  that,  ^'A  good  way  of  testing 
whether  immersion  or  sprinkling,  be  the  meaning 
of  baptism,  is  to  substitute  those  words  for  bap- 
tism, and  see  which  will  make  the  best  sense." 
To  substitute  the  definition  for  the  term,  it  is 
said,  is  always  a  good  rule  of  interpretation. — 
And  hence,  the  experiment  is  made  in  Luke  12; 
50.  "I  have  a  baptism  to  be  baptized  with,  and 
how  am  I  straitened  till  it  be  accomplished?*' — 
Now,  it  is  said,  substitute  immersion  for  baptism 
here,  and  we  will  have  a  good  sense.  "I  have  an 
immersion  to  immersed  with ;  and  how  am  I  strai- 
tened until  it  be  accomplished  ?"  That  is.  Christ 
was  about  to  be  immersed  or  overwhelmed  in 
sorrow.     But  substitute  sprinkling,  and  see  how 


126  MODE   OF   BAPTISM.  DIS.    III. 

it  will  read.  ''I  have  a  sprinkling  to  be  sprinkled 
with;  and  how  am  I  straitened  till  it  be  accom- 
plished?" 

We  think  our  opponents  must  admit  that  we 
have  presented  this  argument  in  its  full  force. 
But  though  it  is  at  first  sight  somewhat  plausible, 
and  calculated  to  deceive  the  unwary,  we  think 
we  can  show  that  it  will  not  bear  examination. 

First.  We  remark;  that  it  is  a  good  test,  of 
the  correctness  of  any  definition,  to  substitute 
the  definition  for  the  term,  when  both  the  defini- 
tion and  the  term,  are  used  in  the  literal,  or  in 
the  same  sense.  For  example,  we  may  say; 
*'we  breath  the  vital  air."  What  is  the  defini- 
tion of  breath,  here?  It  is  inhale.  Of  vital? 
life  sustaining.  Of  air?  atmosphere.  Well,  it 
will  do  to  substitute  all  these  definitions  for  the 
terms,  and  say,  "We  inhale  the  life-sustaining 
atmosphere,"  because  both  the  definitions  and 
the  terms,  are  used  in  their  natural  and  literal 
sense.  But  the  substitution  of  a  definition  for  a 
term,  is  not  a  good  rule  of  interpretation,  when 
words  are  used  figuratively,  or  only  by  way  of 
accommodation.  For  example ;  what  is  the  defi- 
nition of  the  word  volume  ?  We  all  know  the 
signification  in  which  it  is  commonly  used;  but 
what  is  its  original  and  radical  definition?     It  is 


DIS.  ni.  MODE    OF    BAPTISM.  127 

roll,  from  the  Latin  word  volvo,  to  roll ;  becaHse 
books  anciently  consisted  of  skins  of  parchment, 
mounted  on  rollers,  much  in  the  same  manner 
as  maps  of  the  present  day.  But  even  after 
books  began  to  assume  a  different  shape  still  the 
original  name  volume  was  retained.  Now, 
though  it  will  do  very  well  to  say,  "I  have  so  ma- 
ny volumes,  in  my  library;"  it  will  not  do  to 
substitute  the  definition  for  the  term,  and  say ; 
*'I  have  so  many  rolls  in  my  library";  for  there 
are  none  there  at  all. 

We  frequently  speak  of  the  sacrament  sab- 
bath .  Well ,  the  definition  of  sacrament  is,  oath ; 
and  of  sabbath,  rest.  Now  it  would  look  rather 
ridiculous,  to  substitute  the  definitions  for  the 
terms  in  this  place,  and  instead  of  saying,  "It  is 
yet  three  weeks  to  our  next  sacrament  sabbath,' ' 
say  "It  is  yet  three  weeks  to  our  next  oath  restP 
Supper  signifies,  an  evening  meal ;  but  it  would 
not  be  a  very  dignified  mode  of  speaking,  to  say 
the  least  of  it,  to  substitute  the  definition  for  the 
term,  and  instead  of  speaking  of  the  Lord's  sup- 
per, speak  always  of  the  Lord's  evening  vieal. 
Because  in  all  these  and  similar  instances,  the 
words  are  used  figuratively,  or  only  by  way  of 
accommodation. 

Further,  Christ  says;  "I  have  a  baptism  to  be 


128  MODE   OF   BAPTISM.  DIS.  III. 

baptized  with."  Well  what  is  the  meaning  of 
the  word  baptism,  as  commonly  used  by  our  op- 
ponents themselves?  Is  it  simply  immersion? 
Certainly  not.  If  simple  immersion  be  baptism, 
then  Jonah  was  baptized;  then  any  mischievous 
boy,  who  trips  i]^  the  heels  of  another,  and  toss- 
es him  into  the  creek  baptizes  him.  If  simple 
immersion  be  baptism,  then  I  have  been  baptized 
a  hundred  times,  and  probably  you  all  have,  and 
we  are  all  as  good  Baptists  as  they.  It  is  mani- 
fest then  that  simple  immersion  is  not  the  sense 
in  which  they  themselves  use  the  word  baptism. 
It  is  immersion  in  a  solemn  manner,  by  a  proper- 
ly qualified  person,  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.  This 
is  their  own  definition  of  baptism,  as  their  con- 
duct manifestly  shows.  Well,  substitute  this 
definition  for  the  term,  in  the  language  of  Christ, 
and  see  whether  it  will  not  be  as  far  from  the 
meaning  of  the  Saviour,  as,  "I  have  a  sprinkling 
to  be  sprinkled  with." 

It  is  only  by  a  dexterous  trick  of  Legerde- 
main, that  this  kind  of  argument  can  be  imposed 
upon  the  people ;  adroitly  changing  the  subject 
before  their  eyes,  without  their  perceiving  that 
any  change  has  been  eflfected. 

Further  still.  There  is  another  flaw  in  this  ar- 


DIS.   III.  MODE   OF   BAPTISM.  129 

gument.  It  is  this;  that  in  the  substituting  of 
the  definition  for  the  term,  in  the  language  of 
Christ,  and  saying  in  the  one  case,  "I  have  an 
immersion  to  be  immersed  withj"  and  in  the  oth- 
er, "I  have  a  sprinkling  to  be  sprinkled  with  ;*' 
neither  is  their  correct  translation,  nor  our  cor- 
rect translation  of  the  term  made  use  of.  To 
sprinkle,  is  not  our  translation  of  the  word  bap- 
iidzo  as  used  in  the  scriptures,  but,  as  we  have 
already  fully  shown,  it  is  to  wash  or  cleanse. — 
And  the  translation  of  the  word  according  to 
the  sense  which  they  attach  to  it,  is  not  to  im- 
merse ;  for  immerse  is  not  an  English  translation 
of  the  word  at  all.  It  is  merely  the  substitution 
of  a  Latin  word  for  a  Greek  one.  Baptize  is  a 
Greek  word,  not  translated,  but  adopted,  into  our 
language;  and  immerse  is  a  Latin  word,  not 
translated  into  our  language,  but  adopted.  It  is 
no  translation  at  all  to  substitute  a  word  of  one 
dead  language  for  a  word  of  another  dead  lan- 
guage. The  word  immersion  then  is  a  word  to 
which  they  have  no  right  or  title  whatever. — 
They  tell  us  that  we  do  not  translate  the  original 
term  when  we  use  the  word  baptize,  and  yet  they 
themselves  only  give  us  a  Latin  word  in  its  stead. 
As  they  seem  afraid  however,  to  come  into  the 

English  language  to  find  a  word  that  will  express 

8 


130  MODE    OF    BAPTISM.  DIB.  til. 

the  idea  which  they  attach  to  the  word  baptidzo, 
we  must  try  whether  we  cannot  find  one  for 
them.  Well,  all  we  can  find  is,  "to  duck." — 
Nay  be  not  surprised,  for  if  there  is  any  thing 
ridiculous  here,  it  is  either  in  the  idea  which  they 
attach  to  the  word;  or  it  is  in  the  poverty  of 
the  English  language  to  express  that  idea;  for 
there  is  no  other  word  of  good  Saxon  English, 
that  expresses  the  idea  which  they  practically 
attach  to  baptidzo^  than  "to  duck."  To  dip,  will 
not  do  it ;  for  an  object  may  be  dipped  in  water, 
and  yet  be  very  far  from  being  covered  with  it. 
To  plunge,  will  not  do  it ;  for  an  object  may  be 
plunged  in  water,  and  yet  be  far  from  being  put 
entirely  under  it.  But,  to  duck,  just  signifies  to 
plunge  o\'er  head  and  ears.  This  is  the  literal 
English  translation,  according  to  their  meaning, 
of  the  word  haptidzo.  Now  substitute  this  defi- 
nition of  the  word  for  the  w^ord  itself,  in  the  pas- 
sage referred  to,  and  see  whether  it  will  present 
a  much  more  dignified  meaning  than  sprinkling. 
"I  have  a  ducking  to  be  ducked  with;  and  how 
ami  straitened  till  it  be  accomplished!" 

Christ  was  about  to  suffer  the  punishment  due  to 
our  sins.  He  was  about  to  take  our  room  and  place, 
and  bear  in  our  stead,  that  wrath  which  must  oth- 
pfwise  have  come  upon  us  to  the  uttermost. — 


DIS.  III.  MODE    OF    BAPTISM.  131 

And  how  is  the  punishment  of  sinners  represen- 
ted as  coining  upon  them?  It  is  as  coming  down 
or  being  poured  out  upon  them.  The  Lord  pours 
out  his  fury:  he  pours  out  his  indignation;  he 
pours  out  his  wrath.*  It  was  in  reference  to 
this — to  the  wrath  of  God  which  was  about  to  be 
poured  upon  him  as  our  substitute,  that  he  used 
the  language ;  "I  have  a  baptism  to  be  baptized 
with ;  and  how  am  I  straitened  until  it  be  accom- 
plished." It  is  a  passage  of  too  much  import- 
ance, and  awful  solemnity,  to  be  used  in  such  ex- 
perimenting; and  nothing  could  have  induced 
us  to  notice  it,  as  we  have  done,  but  an  earnest 
desire  to  disabuse  the  minds  of  men,  of  the  erro- 
nious  impressions,  which  may  have  been  made 
by  this  mode  of  argument. 

II.  Another  mode  of  argumentation,  to  which 
no  small  importance  is  attached  by  some  of  our 
Baptist  friends,  is,  the  following.  ''All  the 
world  admit,  that  immersion  is  a  proper  mode  of 
baptism;  but  all  the  world  do  not  admit,  that 
sprinkling  is  a  proper  mode  of  baptism;  hence 
it  is  safest  to  adhere  to  that  mode  which  all  ad- 
mit will  answer  the  purpose."  And  it  is  illustra- 
ted by  saying,  that  if  it  were  a  matter  of  dollars 

*Jer.  10;  25.     Ezek.  7;  8.     Ps.  G9;  24.     Ezek.  21; 
31.     Pa.  79;  6.    Rev.  16;  1, 


lOZ  MODE  OF   BAPTISJI.  DTS.  III. 

and  cents,  it  would  soon  be  settled.  As,  for  ex- 
ample ;  if  I  were  to  present  to  my  friend  in  pay- 
ment of  a  debt,  two  notes  of  the  same  denomi- 
nation, but  on  different  banks ;  and  tell  him,  that 
one  of  these  was  considered  good  by  a  great 
many  persons,  but  there  were  many  also  who 
considered  it  bad ;  but  the  other  was  admitted  by 
all  to  be  good — no  one  doubted  it ;  would  he  have 
any  difficulty  in  making  his  selection — would  he 
not  make  choice  of  that  which  all  considered 
good? 

Now  this  is  really  so  silly  an  argument  that 
were  it  not  lest,  perhaps,  some  may  have  been 
deceived  by  it,  we  should  never  think  worth 
while  to  look  at  it. 

"All  the  world  admit,  that  immersion  is  a  pro- 
per mode  of  baptism ;  but  all  the  world  do  not 
admit,  that  sprinkling  is  a  proper  mode  of  bap- 
tism ;  hence  it  is  safest  to  be  immersed.''  This  is 
the  very  argument  by  which  the  Roman  Catho- 
lic proves,  that  it  is  better  to  be  a  Catholic,  than 
a  Protestant.  Both  Catholics  and  Protestants, 
say  they,  admit,  that  a  man  may  be  saved  in  the 
Catholic  church;  but  both  Catholics  and  Pro- 
testants do  not  admit,  that  a  man  can  be  saved 
in  the  Protestant  church.  Hence  it  is  safer  to 
be  in  the  Catholic  church,  where  all  admit  there 


DIS.  III.  MODE  OF   BAPTIS3f.  133 

is  a  possibility  of  salvation,  than  to  be  in  the 
Protestant  church,  where  many  (all  good  Catho- 
lics) do  not  admit  that  there  is  any  possibility  of 
salvation.  This  is  the  very  same  argument,  and 
if  it  is  good  in  the  one  case,  it  is  good  in  the  oth- 
er; and  our  opponents,  on  their  own  principles, 
ought  to  return  back  immediately,  to  the  bosom 
of  'Olother  church." 

If  questions  of  this  kind  were  to  be  decided 
by  the  mere  force  of  public  opinion,  we  admit, 
that  the  argument  would  be  good;  but  if  they 
are  to  be  settled  on  their  own  intrmsic  merits, 
the  mere  popularity  of  the  one  side  or  the  other, 
will  not  way  a  single  feather  in  the  scale.  It  is 
not  by  popular  opinion,  that  questions  of  duty 
to  God  are  to  be  decided;  but  by  the  word  of 
God  himself  And  on  the  individual  who  has 
ascertained  his  duty  from  God's  own  word,  the 
mere  popularity,  or  unpopularity  of  the  duty^ 
will  have  no  effect  whatever. 

Well  but,  it  is  said,  you  yourselves  admit  that 
the  first  mode  will  do.  True:  we  admit  that  the 
mere  mode  of  applying  the  water,  is  not  so  es- 
sential to  the  ordinance,  as  to  render  it  null  and 
void,  unless  it  has  been  applied  in  one  particu- 
lar manner.  But  -while  we  admit,  that  baptism 
performed  in  the  first  manner,  if  performed  by  a 


134  MODE   OF   BAPTISM.  DIS.    HI. 

regular  minister,  of  any  acknowledged  branch 
of  the  christian  church,  in  the  name  of  the  Holy 
Trinity,  is  so  far  valid,  as  not  to  render  it  neces- 
sary to  be  repeated ;  yet  we  know  from  God's 
own  word,  that  baptism  administered  in  the  se- 
cond mode,  is  more  suitable,  significant,  and 
scriptural.  And  all  the  opposition  that  may  be 
made  to  it,  and  all  the  popular  opinion  that  may 
be  raised  against  it,  will  not  have  the  smallest 
influence  in  removing  us  from  our  position,  stand- 
ing as  we  do,  on  the  broad  foundation  of  God's 
eternal  truth. 

The  illustration  by  which  they  attempt  to  sus- 
tain their  point,  is  one  of  the  best  that  we  could 
make  choice  of  to  sustain  ours;  and  therefore 
we  shall  make  use  of  it,  as  they  have  furnished 
it  to  our  hand.  It  is  said,  if  this  were  a  matter 
of  dollars  and  cents,  it  would  soon  be  settled. — 
An  individual  Avould  soon  make  choice  of  that 
note  which  no  body  disputed,  in  preference  to  one 
that  many  questioned.  Well,  this  would  be  the 
case,  if  the  individual  knew  nothing  of  the  kind 
of  money  he  was  receiving;  and  had  no  other 
way  of  determining  its  quality,  than  by  popular 
opinion.  Such  would  also  be  the  case  if  we  had 
no  knowledge  ourselves  of  our  duty  to  God,  nor 
any  other  way  of  ascertaining  our  duty,  than  by 


DIS.  III.  MODE    OF    EAFTISM.  135 

popular  breath:  so  that  this  argument  is  only 
an  ar^ment  directed  to  the  ignorance  of  men. 

But  let  us  stick  to  the  illustration  for  a  mo- 
ment. Here  are  two  banks,  call  the  one  the  first, 
and  the  other  the  second  banli:  if  you  please.  I 
am  well  acquainted  with  both.  I  know  the 
state  and  condition  of  their  affairSj  and  the  men 
who  have  the  chief  management  of  their  con- 
cerns. And  while  I  am  willing  to  receive  the 
notes  of  either  bank,  knowing  that  either  will  an- 
swer my  purpose,  and  pass  current ;  yet  I  know 
that  the  first  bank  has  the  largest  capital,  has 
the  most  substantial  men — the  ablest  financiers 
— and  men  of  the  most  moral  worth  and  integri- 
ty at  the  head  of  its  affairs,  and  that  in  all  its 
management,  it  Ins  been  kept  fairly  within  the 
bounds  of  the  fundamental  law — the  charter  of 
the  institution.  Hence  while  I  am  willing  to  re- 
ceive the  notes  of  either  bank,  I  greatly  prefer 
those  of  the  first.  And  though  some  interested 
individuals,  may,  for  selfish  or  other  ends  endea- 
vour to  raise  a  bad  report  on  the  first  bank,  and 
may  so  far  succeed  in  prejudicing  the  minds  of 
many  against  it,  as  that,  it  may  in  truth  be  said, 
that  every  body  believes  the  second  bank  to  be 
good,  but  every  body  does  not  believe  the  fii'st 
to  be  so:  yet  this  does  not  effect  my  opinion  of 


136  MODE   OF   BAPTISM.  WS.    III. 

it  in  the  least;  for,  from  my  own  knowledge  of 
its  officers,  its  manngement,  and  situationyl  con- 
sider it  incomparably  the  better  bank  of  the  two. 
Nor  will  all  the  prejudice  which  a  few  individu- 
als may  have  succeeded  in  raising  against  it, 
shake  my  confidence  in  the  least,  in  that  institu- 
tion, which  I  know  to  be  in  a  healthy  state,  and 
to  be  so  far  preferable  to  the  other  in  every  res- 
pect. The  application  of  this  to  the  case  in  hand 
i s  easy.  I  know  from  God's  own  word ,  that  pour- 
ing or  sprinkling,  is  the  most  significant  and 
scriptural  mode,  of  administering  the  ordinance 
of  baptism ;  and  while  I  admit  that  another  mode 
may  answer  the  purpose,  I  know  from  God's  own 
word,  that  this  is  in  every  respect  the  preferable 
mode  of  its  administration.  And,  hence,  all  the 
prejudice,  or  popular  opinion,  which  those  who 
practise  a  different  mode,  may  succeed  in  raising 
against  it,  will  not  in  the  smallest  degree  alter  my 
opinion  on  the  subject, 

This  argument,  then,  is  one  that  is  directed  to 
the  ignorance  of  men,  and  can  only  have  influ- 
ence with  the  ignorant;  but  can  have  no  influ- 
ence at  all,  upon  those  who  think  and  judge  for 
themselves. 

III.  Another  mode  of  argumentation,  is  the  fol- 
lowing. "All  men  wish  to  get  to  heaven  in  the 


DIS.  in.  MODE   OF    BAPTISM.  137 

cheapest  and  easiest  way;  and  hence  a  change 
from  immersion  to  sprinkling-,  is  easily  accoun- 
ted for;  but  not  so  easily  a  change  from  sprink- 
ling to  immersion  1"  And  we  are  told  of  a  bish- 
op somebody  in  Kentucky,  who  became  so  fully 
convinced  that  immersion  was  the  only  correct 
mode  of  baptism,  that  he  went  all  the  way  to 
Greece,  to  get  immersed  by  a  Grecian  bishop. 
^The  way  he  became  convinced  on  the  subject 
was  this :  he  was  a  good  logician,  and  reasoned, 
that,  if  sprinkling  had  been  the  original  mode  of 
administering  the  ordinance,  we  cannot  account 
for  its  being  changed  to  immersion;  whereas  had 
immersion  been  the  original  mode,  a  change  to 
sprinkling  is  easily  accounted  for,  on  the  princi- 
ple, that  men  always  wish  to  get  to  heaven  in  the 
cheapest  and  easiest  way.'*" 

The  individual  who  reasons  thus,  may  be  a 
very  good  logician,  but  he  must  be  a  very  poor 
observer  of  men  and  things.  He  must  be  very 
poorly  acquainted  with  human  nature,  and  with 
the  history  of  the  human  race.  It  is  contrary 
to  the  nature  of  the  depraved  heart  of  man,  and 
contrary  to  the  history  of  the  whole  human  fami- 
ly, to  say,  that  men  always  wish  to  get  to  heav- 
en, in  the  cheapest  and  easiest  way,  so  far  as  ex- 
ternal rites  and  ceremonies   are  concerned.-^ 


138  MODE    OF    BAPTISM.  DIS.  III. 

Men  have,  in  all  ages,  been  prone  to  attach  a 
superstitious  importance  to  external  rites  and 
ceremonies;  and  to  these  too;  jus^t  in  proportion 
to  their  difficulty  and  expensiveness.  The  Ju- 
daizing  teachers  of  old  did  not  manifest  much 
desire  to  get  to  heaven  in  the  cheapest  and  easi- 
est way  when  they  were  bent  on  introducing 
circumcision,  and  obedience  to  all  the  requisi- 
tions of  the  Mosaic  law,  into  the  christrlMh 
church :  and  so  persevering  were  they  in  their 
efforts,  that  the  apostle  had  earnestly  and  solemn- 
ly to  warn  the  churchs,  against  those  who  came 
in  privily  to  spy  out  their  liberty,  and  bring 
them  again  under  the  yoke  of  bondage.  The 
Christian  religion  presented  too  cheap  and  easy 
a  way  of  getting  to  heaven,  and  all  its  ordinan- 
ces were  too  simple  and  spiritual  for  such  teach- 
ers. The  Mahometans  do  not  seek  the  cheapest 
and  easiest  way  of  getting  to  heaven,  when  they 
will  spend  all  their  substance,  and  risk  their 
lives  to  boot,  to  make  a  meritorious  pilgramnge 
to  Mecca.  The  poor  deluded  Roman  Catholic, 
does  not  seek  the  cheapest  and  easiest  way  of 
getting  to  heaven,  when  he  will  pay  his  last  cent 
to  the  priest,  make  any  sacrifice,  and  suffer  any 
punishment  or  penance  that  may  be  imposed 
upon  him,  in  order  to  obtain  his  salvation;  ra- 


DIS.  III.  MODE    OF    BAPTISM.  139 

ther  than  simply  repent  of  his  sins  and  believe 
on  the  Lord  Jesus  Christ,  as  the  Protestant 
teaches  him. 

Any  thing  is  more  agreeable  to  the  natural 
mind,  than  that  deep  humility  and  contrition  of 
heart,  which  God  requires  on  account  of  sin; 
that  entire  emptying  one''s  self  of  all  merit,  and 
trusting  for  salvation  solely  to  the  merits  of  ano- 
ther; and  that  holiness  of  heart  and  soul,  as  well 
as  uprightness  of  conduct,  which  are  peremptori- 
ly required  by  the  word  of  God.  Hence,  where- 
ver there  is  any  external  rite,  to  which  much 
importance  is  attached,  or  which  has  any  thing 
of  the  nature  of  merit  connected  with  it,  no  mat- 
ter how  expensive  it  may  be,  or  how  difficult  of 
performance,  men  will  grasp  at  it,  as  something 
that  will  help  them  on  to  heaven;  while  they 
shrink  from  the  humility,  and  dependance,  and 
holiness,  required  by  the  gospel. 

If  there  is  any  desire  in  men  to  get  to  heaven 
in  the  cheapest  and  easiest  way,  it  is  to  get  to 
heaven  without  deep  repentance  and  contrition  of 
heart,  without  faith  solely  in  the  merits  of  ano- 
ther for  salvation,  and  without  that  purity  and 
holiness,  which  are  necessary  to  see  God's  face 
in  mercy.  There  has  never  been  any  natural 
disposition  manifested  by  men,  to  get  to  heaven 


140  MODE    OF    BAPTISM.  DIS.  Ill 

in  the  cheapest  and  easiest  way,  so  far  as  exter 
nal  rites  and  ceremonies  are  concerned ;  but  the 
very  contrary.  And  if  there  is  any  thing  past 
another  which  ought  to  render  us  suspicious  of 
the  mode  of  administering  baptism  by  immersion, 
it  is  the  superstitious  importance  that  is  attached 
to  it,  and  the  eagerness  w^ith  which  many  who 
give  no  visible  evidence  of  repentance,  and  faith, 
and  love,  grasp  at  it,  as  a  principal  means  of 
raising  them  to  the  happiness  of  heaven. 

IV.  History  is  also  claimed  by  oilr  opponents 
in  favour  of  their  cause.  And  it  is  admitted,  that 
the  practice  of  immersion  was  early  introduced 
into  the  christian  church,  when  men  began  to 
attach  a  superstitious  importance  to  the  quanti- 
ty of  water  used,  and  to  something  like  a  literal 
cleansing  of  the  body  as  more  significant  of  a 
cleansing  from  sin.  But  the  very  same  history 
which  gives  an  account  of  baptism  performed  by 
immersion,  also  gives  an  account  of  baptism  per- 
formed by  pouring  or  sprinkling,  coming  down 
side  by  side  with  immersion  wherever  it  was 
practised.  An  appeal  to  history  then  defeats 
their  own  cause;  for,  let  it  be  remembered,  that 
their  position  is  not  that  immersion  is  the  pre- 
ferable mode  of  baptism,  but  that  it  is  the  only 
mode,  and  that  nothing  else  is  baptism  at  all, 


DIS.  III.  MODE   OF    BAPTISM.  141 

They  appeal  to  the  practice  of  the  ancient 
church  in  proof  of  this,  and  yet  we  find  the  an- 
cient church  using  both  immersion  and  sprink- 
ling as  proper  and  valid  modes  of  administer- 
ing this  ordinance. 

But  the  same  histories  which  give  an  account 
of  immersion  being  used  in  the  ancient  church, 
also  inform  us,  that  when  baptism  was  adminis- 
tered in  this  manner  it  was  administered  naked. 

Dr.  Miller,  (than  whom  few  men  are  better 
acquainted  with  Ecclesiastical  history,)  states, 
"That  there  is  no  historical  fact  more  perfectly 
established,  than  that,  whenever  baptism  was 
thus  administered,  the  candidate,  whether  infant 
or  adult,  male  or  female,  was  entirely  divested  of 
all  clothing;  not  merely  of  outer  garments,  but, 
I  repeat  it,  of  all  clothing. ''"'^  Wall,  also  in  his 
history  of  baptism,  says;  "The  ancient  Cris- 
tians,  when  they  were  baptized  by  immersion, 
were  all  baptized  naked;  whether  they  were 
men,  women,  or  children.  The  proofs  of  this  I 
shall  omit,  because  it  is  a  clear  case : — They 
thought  it  better  represented  the  putting  off  the 
old  man,  and  also  the  nakedness  of  Christ  on 
the  cross.  Moreover,  as  baptism  is  a  washing, 
they  judged  it  should  be  a  washing  of  the  body, 

*Miller  on  Bap.,  page  83. 


142  MODE    OF    BAPTISM.  DIS.  III. 

not  of  the  clothes.' -f  And^e  zealous  Baptist 
RobinsoiijSays  on  this  same  subject ;  "The  primi- 
tive Christians  baptized  naked.  Nothing  is  ea- 
sier than  to  give  proof  of  this  by  quotations  from 
the  authentic  writings  of  the  men  who  adminis- 
tered baptism,  and  who  certainly  knew  in  what 
way  they  themselves  performed  it. There  is  no  an- 
cient historical  fact  better  authenticated  than  this. 
The  evidence  doth  not  go  on  the  meaning  of  the 
single  word  naked;  for  then  a  reader  might  sus- 
pect allegory;  but  on  many  facts  reported,  and 
many  reasons  assigned  for  the  practice."* 

An  appeal  to  history  then,  will  not  benefit  the 
cause  of  our  opponents ;  for  the  same  history  to 
which  they  appeal,  establishes  the  fact,  that 
sprinkling  was  also  practised  as  a  valid  mode  of 
baptism:  and  also  establishes  the  additional  fact, 
that  those  to  whom  they  appeal  in  support  of 
their  cause,  administered  baptism  in  a  different 
manner  from  them.  Many  of  our  Baptist 
friends  believe,  that  this  (immersing  naked)  was 
the  mode  of  administering  baptism  by  John  the 
Baptist,  and  in  the  Apostolic  church.  Such 
seems  to  be  the  opinion  of  Robinson  himself  on 
the  subject;  for  he  speaks  of  many  ancient  pic- 

tWall,  Chap.  XV.  P.  II. 
♦Robinson's  His.  of  Bap.  page  94. 


DI5.  HI.  MODE  OP  baptism:  143 

tures  and  statues,  which  represent  persons  being 
immersed  in  this  manner:  and  among  other 
Christ  as  being  thus  immersed  by  John  the 
Baptist. 

Why  then  do  our  opponents  differ  so  far  in  their 
mode  of  administering  this  ordinance,  from  that 
ancient  church  to  which  they  appeal  in  support 
of  their  practice ;  and  from  what  they  believe 
to  be  the  mode  in  which  it  was  originally  admin- 
istered? It  will  not  do  for  them  to  say  that  they 
essentially  follow  the  same  practice ;  for  their 
uniform  doctrine  in  reference  to  positive  institu- 
tions, is,  that  they  must  be  complied  with  to  the 
very  letter,  in  every  particular;  and  they  often 
ridicule  the  idea  of  our  using  the  words,  essen- 
tially, or  for  substance,  in  reference  to  this  sub- 
ject. An  appeal  to  history  then  confutes  them- 
selves, both  in  their  exclusive  claims  with  regard 
to  immersion,  and  in  their  mode  of  performing  it. 

We  have  thus  examined  every  argument 
which  we  have  seen,  that  is  worthy  of  notice,  in 
favour  of  inmiersion  being  the  only  valid  mode 
of  administering  this  ordinance,  and  found  them 
utterly  incapable  of  sustaining  the  position. — 
We  might  now  then  consider  our  work  finished, 
but  that  it  may  be  the  more  complete,  we  shall  di- 
rect your  attention  in  yet  another  discourse,  to 


144  MODE   OF   BAPTISM.  DIS.  lU. 

the  mode  of  administering  baptism  by  pouring 
or  sprinkling;  showing  its  scriptural,  and  signi- 
ficant nature,  and  its  preference  in  every  respect 
to  immersion. 


DISCOURSE  IV. 

Acta  11;  15,  IG.  "And  as  I  began  to  speak,  the 
Holy  Ghost  fell  on  them,  as  on  us  at  the  bescinning. 
Then  remembered  I  the  word  of  the  Lord,  how  that  he 
said,  John  indeed  baptized  with  water;  but  ye  shall  be 
baptized  with  the  Holy  Ghost." 

Having  in  three  preceding  discourses,  direc- 
ted your  attention  to  an  examination  of  the  vari- 
ous arguments,  by  which  it  is  maintained,  that 
immersion  is  the  only  valid  and  scriptural  mode 
of  administering  the  ordinance  of  baptism,  and 
found  them  utterly  incapable  of  sustaining  the 
position.  We  shall  now  call  your  attention  to  a 
different  mode  of  administering  the  ordinance, 
viz:  by  pouring  or  sprinkling;  and  show  that 
this  is  the  more  significant  and  scriptural,  and  in 
every  way  the  preferable  mode  of  administra- 
tion. 

We  class  pouring  and  sprinkling  together,  be- 
cause they  are  both  of  the  same  nature,  and  are 
both  very  expressive  of  the  thing  signified  by  it ; 
which  immersion  is  not.  If  we  admit,  as  we  do, 
that  the  application  of  water  in  any  mode,  com- 
monly practised  by  any  branch  of  the  christian 
church,  according  to  the  rules  of  that  church, 
contains  all  that  is  essential  to  the  ordinance,  so 
as  not  to  render  it  necessary  to  be  repeated; 
9 


146  MODE   OF    BAPTISM.  DIS.    IV. 

much  more  do  we  admit,  that  the  ordinance  is 
essentially  and  properly  performed,  when  it  is 
applied  in  either  of  the  two  modes  last  mentioned. 
We  have  no  objection  that  the  administrator  of 
this  ordinance,  pour  the  water  from  his  hand,  or 
out  of  a  convenient  vessel,  or  sprinkle  it  with 
his  fingers ;  and  indeed  the  two  modes  are  so  simi- 
lar, that  it  is  often  difficult  to  tell  whether  it  has 
been  poured  from  the  hand,  or  sprinkled  from  the 
fingers.  Nor  do  we  know  that  those  who  prefer 
either  manner,  have  ever  laid  claim  to  the  pos- 
session of  the  only  valid  mode  of  administration. 
Nay,  though  we  thus  speak  of  them  as  two,  for 
distinction  sake,  they  are  essentially  one  and 
the  same. 

Pouring  or  sprinkling,  then,^  is  that  which  we 
consider  the  most  significant,  scriptural,,  and  pro- 
per mode  of  administering  the  ordinance ;  and 
that  it  is  so,  we  shall  now  endeavour  to  show. 

I.  What  then,  we  enquire,  in  the  first  place, 
is  the  use  of  water  in  this  ordinance  represen- 
tative or  symbolical  of  ?  what  is  it  intended  to 
prefigure  or  represent?  There  are  some  who 
call  themselves  by  the  name  of  Baptists,  but 
who  scarcely  deserve  the  name,  who  seem  to  en- 
tertain the  idea  that  it  is  not  representative  of 
v^.ixy  thing.     We  say,  seem  to  entertain  the  idea 


W?,    rv.  MODE    OF    BAPTISM.  14T 

for  it  is  very  difficult  to  get  at  a  proper  under- 
standing of  their  real  sentiments  on  the  subject. 
They  seem  to  entertain  the  idea  that  it  is  not 
symbolical  of  any  thing,  but  effectual  for  a  most 
important  purpose ;  and  that  purpose  is  a  clean- 
sing from  sin.  They  seem  to  hold  something 
like  the  Roman  Catholic  doctrine  of  optis  opera- 
turn  on  the  subject ;  that  is,  that  there  is  an  inhe- 
rent intrinsic  efficacy  in  the  ordinance  itself,  to 
accomplish  the  purpose  intended :  and  I  have 
known  of  some  who  would  point  to  a  certain  creek, 
not  a  hundred  miles  from  this,  and  say,  that 
there  was  enough  of  water  there,  towashawav 
all  the  sins  of  all  the  inhabitants  of  the  United 
States. 

Not  to  speak  of  the  absurdity  of  supposing 
that  any  external  application  to  the  body,  could 
effect  the  internal  state  of  the  soul;  we  might 
ask  how  it  accords  with  facts.  Does  the  history 
of  those  who  have  been  put  under  the  water 
confirm  the  truth  of  this  opinion  ?  On  the  con 
trary,  do  we  not  see  many  of  those  who  have 
been  the  subjects  of  this  ordinance,  give  abun- 
dant evidence  that  they  have  derived  no  such  ad- 
vantage from  it? 

The  bible  tells  us,  that,  "except  men  repent 


148 


MODE    OF    BAPTISM.  I>IS.    IV. 


they  shall  all  likewise  perish:"*  an  individual 
might  have  been  immersed  by  the  apostle  Paul 
then,  and  yet  without  repentance  he  would  ex- 
perience no  forgiveness.  The  bible  tells  us, 
that,  "without  faith  it  is  impossible  to  please 
God;"  and  that,  "he  that  believeth  not  shall  be 
damned  :"t  a  man  might  be  immersed  five  hun- 
dred times  then,  and  yet  if  he  is  not  possessed  of 
faith  in  Christ — if  he  does  not  receive  and  trust 
to  him  alone  for  salvation,  he  will  still  lie  under 
the  accumulated  load  of  his  guilt.  The  bible 
tells  us,  that,  "without  holiness  no  man  shall  see 
the  Lord"  and  that,  "neither  circumcision  avail- 
cth  any  thing,  nor  uncircumcision,  but  a  new 
creature  :"t  if  a  man  is  not  renewed  by  the  Holy 
Ghost  then,  and  does  not  live  a  holy  life,  "deny- 
ing ungodliness  and  worldly  lusts,  live  soberly, 
righteously,  and  godly  in  this  present  world,"  he 
may  be  immersed  every  day  of  his  life,  and  af- 
ter all,  go  down  to  hell  with  a  lie  in  his  right- 
hand,  and  with  all  his  sins  upon  his  head. 

Those,  however,  of  our  Baptist  brethren, 
who  take  a  different  view  of  the  subject,  admit 
with  us,  that  the  use  of  water  in  this  ordinance 
is  representative  or  symbolical  of  the  cleansing 

*Luke    13;  3,  5.  tHeb.  11;  6.    Mark    16;  16. 

tHeb.  12;  14.  Gal.  6;   15. 


CIS.    IT.  MODE    OF    BAPTISM  149 

influence  of  God's  Holy  Spirit ;  especially  in  his 
application  of  the  blood  of  atonement  to  the  soul. 
And  we  shall  endeavour  to  offer  you  some  rea- 
sons for  this  opinion. 

1st.  The  influence  of  the  Holy  Spirit  upon  the 
soul,  and  the  application  of  water  to  the  body,  in 
this  ordinance,  are  both  called  by  the  same  name 
— baptism.  Mark  1 ;  8.  "I  indeed  have  baptized 
you  with  vrater;  but  he  shall  baptize  you  with 
the  Holy  Ghost."  Christ  himself  speaking  to 
his  disciples  says  Acts  1 ;  5.  "For  John  truly 
baptized  with  water;  but  ye  shall  be  baptized 
with  the  Holy  Ghost,  not  many  days  hence." 
This  promise  of  Christ  was  fulfilled  on  the  day 
of  Pentecost,  when  the  Spirit  was  poured  out 
upon  the  disciples;  as  is  manifest  from  the  apos- 
tle Peter's  own  account  of  it.  When  speaking- 
of  Cornelius  and  his  friends,  he  says,  Acts  11; 
15.  "And  as  I  began  to  speak,  the  Holy  Ghost 
fell  on  them,  as  on  ks  at  the  beginning.  Then 
remembered  I  the  word  of  the  Lord,  how  that  he 
said,  John  indeed  baptized  with  water;  but  ye 
shall  be  baptized  with  the  Holy  Ghost."  Those 
Gentiles  had  received  the  influences  of  the  Holy 
Spirit,  in  the  same  manner  as  the  disciples  on 
the  day  of  Pentecost,  and  in  both  cases  it  was  a 
fulfilment  of  the  words  of  Christ;  "Ye  shall  be 


150  MODE    OF   BAPTISM.  DIS.    IV. 

baptized  with  the  Holy  Ghost."  But  lest  it 
might  be  thought  that  this  expression  applies 
only  to  the  miraculous  influences  of  the  Holy 
SpiritjWe  have  the  common  influences  of  the  Spirit 
called  by  the  same  name,  in  L  Cor.  12;  13.  "For 
by  one  Spirit  are  we  all  baptized  into  one  body." 

2d.  Not  only  are  the  influences  of  the  Holy 
Spirit  upon  the  soul,  and  the  application  of  wat- 
er to  the  body,  in  this  ordinance,  called  by  the 
.same  name,  but  they  are  so,  in  the  same  connex- 
ion, and  in  the  same  manner.  "I  indeed  have 
baptized  you  with  water;  but  he  shall  baptize 
you  with  the  Holy  Ghost."  This  form  of  ex- 
pression occurs  at  least  once  in  each  of  the  gos- 
pels, and  twice  in  the  Acts ;  and  any  individual 
by  examining  either  the  original  or  the  transla- 
tion, will  perceive  that  it  is  the  same  form  or  con- 
struction of  language,  that  is  used  in  both  parts 
of  the  expression.  And  from  the  close  and  inti- 
mate connexion  in  which  both  parts  of  this  ex- 
pression are  used,  and  their  perfect  similarity  of 
construction,  it  is  manifest  that  they  are  used  as 
fir  as  the  nature  of  the  subject  will  allow,  in  the 
same  sense. 

3d.  It  is  manifest  from  the  very  form  of  this 
expression,  "I  indeed  have  baptized  you  with 
water;  but  he  shall  baptize  you  with  the  Holy 


»rS.    IV.  MODE    OF   BAPTISM.  151 

Ghost ;""  that  the  latter,  is  considered  by  far  the 
more  important  of  the  two:  and  hence  if  there 
is  any  thing  representative  in  either,  it  must  be 
the  less,  that  is  representative  of  the  greater. 

4th.  Water  is  the  grand  element  of  natural 
cleansing,  and  the  Holy  Spirit  is  the  grand  agent 
in  spiritual  cleansing.  The  same  effect  that  wa- 
ter produces  on  the  body,  is  the  Holy  Spirit  rep- 
resented as  producing  upon  the  soul.  Thus  we 
find  David  saying  in  the  fifty-first  psalm:  ^*Wash 
me  thoroughly  from  mine  iniquity,  and  cleanse 
me  from  my  sin. — Purge  me  with  hyssop  and  I 
shall  be  clean ;  wash  me,  and  I  shall  be  whiter 
than  the  snow,"  and  whom  he  recognizes  as  the 
agent  in  this  work  is  manifest  from  his  prayer  in 
the  eleventh  verse,  "Cast  me  not  away  from 
thy  presence;  and  take  not  thy  Holy  Spirit 
from  me.''^  Tit.  3;  5.  "Not  by  works  of  right- 
eousness which  we  have  done,  but  according  to 
his  mercy  he  saved  us,  by  the  washing  of  re- 
generation and  renewing  of  the  Holy  Ghosts — 
II.Thes.  2;  13.  "But  we  are  bound  to  give 
tiianks  always  to  God  for  you,  brethren,  beloved 
of  the  Lord,  because  God  hath  from  the  begin- 
ning chosen  you  to  salvation,  through  sanctiji- 
cation  of  the  Spirit,  and  belief  of  the  truth." 
L  Cor.  6;  11.  "And  such  were  some  of  you;b"cU 


152  MODE   OF   BAPTISM,  ms.   IV- 

ye  are  washed,  but  ye  are  sanctified,  but  ye  are 
justified,  in  the  name  of  the  Lord  Jesus,  and  by 
the  Spirit  of  our  God.'**  I  Peter  1 ;  22.  Seeing^ 
ye  have  purified  your  souls  in  obeyin;^  the  truth 
through  the  Spirit^  The  effect  of  the  HoFy 
Spirit's  influence  upon  the  souly  is  in  these  and* 
in  similar  passages  of  scripture  represented' 
to  be  of  a  cleansing,  a  washing,  a  sanctifying,  a 
purifying  influence.  If  this  then  be  the  effect 
of  the  Spirit's  influence  upon  the  soul — if  this- 
be  what  it  is  to  be  baptized  by  the  Holy  Ghost  ; 
surely  the  application  of  water  in  this  ordinance, 
is  well  calculated  to  represent  or  symbolize,  the 
cleansing  and  sanctifying  influence  of  God's 
Holy  Spirit. 

The  blood  of  Christ  is  the  grand  means  made 
use  of  by  the  Holy  Spirit  in  this  cleansing. — 
1.  John  1 ;  7.  "But  if  we  walk  in  the  light,  as  he 

*This  verse  is  an  example  of  the  figure  of  speech  cal- 
led Hyjierbaton^  i.  e.  a  transposition  of  the  order  of 
the  words;  and  the  meaning  plainly  is,  "And  such 
Were  some  of  you,  but  ye  are  washed,  but  ye  are  sancti- 
fied by  the  spirit  of  our  God;  but  ye  are  justified  in 
the  name  of  th&  Lord  Jesus."  An  example  of  the  same 
figure  of  speech  we  have  also  in  Philem.  5;  "Hearing 
of  thy  love  and  faith,  which  thou  hast  toward  the  Lord 
Jesus',  and  toward  all  saints."  That  is;  "Hearing  of 
thy  faith  which  thou  hast  toward  the  Lord  Jesus,  and 
of  thv  love  which  thou  hast  toward  all  saints."  Also* 
Gal.  6,;  16, 


DIS.    IV.  MODE    OF    BAPTISM.  153 

is  in  the  liffht,  we  have  fellowship  one  with  ano- 
ther, and  the  blood  of  Jesus  Christ  his  Son  clean- 
seth  us  from  all  sin."  Rev.  1 ;  5.  "Unto  him 
that  loved  us  and  washed  us  from  our  sins  in  his 
own  blood.*'  The  influences  of  the  Holy  Spir- 
it upon  the  soul,  especially  in  the  application  of 
the  blood  of  atonement,  is  that  which  is  repre- 
sented or  signified  by  the  use  of  water  in  this  or- 
dinance. 

In  our  first  discourse  on  this  subject,  we  show- 
ed that  the  meaning  of  the  word  baptidzo,  as 
used  in  the  scriptures,  is,  to  wash  or  cleanse ;  and 
here  we  find  that  that  interpretation  exactly 
agrees  with  the  signification  of  the  word,  as  used 
in  connexion  with  the  Holy  Ghost ;  for  the  effect 
of  his  operation,  is  the  renovation  of  the  heart ; 
the  purifying  and  cleansing  of  the  soul,  by  the 
application  of  the  blood  of  atonement. 

n.  A  second  important  inquiry  then  is ;  In 
what  manner  is  the  Holy  Spirit  represented  as 
coming  upon  men  ?  and  in  what  manner  is  the 
blood  of  atonement  represented  as  beingapplied 
to  the  soul  1  You  will  bear  in  mind  that  our  first 
inquiry  was ;  what  is  the  use  of  water  in  this  or- 
dinance representative  or  symbolical  of  ?  We 
have  just  seen  that  it  is  representative  or  sym- 
bolical of  the   cleansins:  influence  of  the  Holv 


154  MODE   OP    BAPTISM.  DI8.    IV. 

Spirit  upon  the  soul.  And  hence  our  next  inqui- 
ry is ;  In  what  manner  is  the  Holy  Spirit  repre- 
sented as  coming  upon  man?  or  in  what  manner 
are  we  represented  as  being  baptized  with  the 
Holy  Ghost?  This  inquiry  will  lead  us  to  con- 
sult an  infallible  Lexicon  even  the  word  of  God  it- 
self-a  lexicon  of  more  worth  and  importance,  than 
all  the  Greek  and  Latin  dictionaries  in  existence. 

We  are  said  to  be  baptized  with  the  Holy 
Ghost,  "For  by  one  Spirit  are  we  all  baptized 
into  one  body.*"*  Nay  we  are  said  to  be  bapti- 
zed with  the  Holy  Ghost,  in  the  same  sentence, 
and  in  the  same  form  and  construction  of  lan- 
guage, in  which  we  are  said  to  be  baptized  with 
with  water.  "John  indeed  baptized  with  water 
but  ye  shall  be  baptized  with  the  Holy  Ghost."! 
If  then  the  bible  tells  us  how  the  Holy  Spirit 
comes  upon  men ;  we  have  God's  own  explanr^- 
tion  of  the  manner  in  which  we  are  baptized 
with  the  Holy  Ghost;  and  hence  God's  own  de- 
tinition  of  the  word  baptidzo,  as  used  in  connex- 
ion with  the  Holy  Ghost. 

1st.  The  Spirit  is  said  to  be  poured  out.  Prov. 
1 ;  23.  "Behold  I  will  pour  out  my  Spirit  upon 
you,  I  will  make  known  my  words  unto  you." — 

*  I  Cor.  1-2;  13.  t  Acts  11;  16. 


DK.    IV.  MODE    OF    BAPTIS3I.  155 

Is.  44;  3.  "J  will  pour  my  Spirit  upon  thy  seed, 
and  my  blessing  upon  thine  offspring."  Ezek. 
39;  29.  "For  I  have  poured  out  my  Spirit  upon 
the  house  of  Israel,  saith  the  Lord  God."  Acts 
2;  16,  17.  "Bat  this  is  that  which  was  spoken 
by  the  prophet  Joel;  i\nd  it  shall  come  to  pass 
in  the  last  days  (saith  Gad)  I  will  pour  out  of 
my  Spirit  upon  all  flesh." 

2d.  The  Spirit  is  said  to  be  shed  forth.  Acts 
2;  33.  "Therefore  being  by  the  right  hand  of 
God  exalted,  and  having  received  of  the  Father 
the  promise  of  the  Holy  Ghost,  hath  shed  forth 
this  which  ye  now  see  and  hear."  Titus  3;  0. 
"Which  he  shed  on  us  abundantly,"  that  is,  the 
Holy  Ghost  mentioned  in  the  preceding  verse: 
"Which  he  shed  on  us  abundantly,  through  Jesus 
Christ  our  Saviour." 

3d.  The  Holy  Spirit  is  said  to  fall  upon.  Acts 
10;  44.  "While  Peter  yet  spake  these  words, 
the  Holy  Ghost  fell  on  all  them  that  heard  the 
word."  11;  15.  "And  as  I  began  to  speak,  the 
Holy  Ghost  fell  on  them,  as  on  us  at  the  begin- 
ning." And  this  was  baptism;  for  says  the 
apostle  in  the  following  verse;  "Then  remem- 
bered I  the  word  of  the  Lord,  how  that  he  said, 
John  indeed  baptized  with  water;  but  ye  shall 
be  baptized  with  the  Holy  Ghost." 


156  MODE    OF    BAPTISM.  DIS.    IV. 

Here  then  we  have  the  bible  definition  of  the 
expression,  "Baptized  with  the  Holy  Ghost. '^ 
It  is  to  have  the  Holy  Ghost  poured  out,  or  shed 
forth,  or  fall  upon  us.  Indeed  all  these  express- 
ions are  used  in  reference  to  one  case  of  Bap- 
tism; viz:  the  descent  of  the  Holy  Spirit  on  the 
day  of  Pentecost.  The  descent  of  the  Holy 
Spirit  on  the  day  of  Pentecost  was  baptism,  if 
we  can  believe  the  apostle  Peter's  account  of 
the  matter.  It  was  a  fulfilment  of  the  word  of 
Christ;  ''Ye  shall  be  baptized  with  the  Holy 
Gliost  not  many  days  hence."  But  how  were 
the  disciples  baptized  with  the  Holy  Ghost  upon 
that  occasion  ?  It  was  by  having  the  Holy  Ghost 
poured  upon  them.  "This  is  that  which  wp.s 
spoken  by  the  prophet  Joel;  And  it  shall  come 
to  pass  in  the  last  days  (saith  God)  I  will  pour 
out  my  Spirit  upon  all  flesh."  Or  by  having  him 
shed  forth.  "And  having  received  of  the  Fa- 
tiier  the  promise  of  the  Holy  Ghost  hath  shed 
forth  this  which  ye  now  see  and  hear."  Or  it 
was  by  him  falling  upon  them.  "As  I  began  to 
speak  the  Holy  Chost  fell  on  them  as  on  us  at 
the  beginning.'^'' 

Now  if  this  is  the  bible  definition  of  the  ex- 
pression, "Baptized  with  the  Holy  Ghost,"  ought 
we  not  naturally  to  conclude,  that  such  would 


DIS.    IV.  MODE    OF    BAPTISM.  157 

also  be  the  definition  of  the  expression  ''Baptized 
with  water,"  seeing  the  two  expressions  are 
used  in  such  close  and  intimate  connexion?  If 
to  be  baptized  with  the  Holy  Ghost,  is  to  have 
the  Holy  Ghost  poured  out,  or  shed  forth,  or  fall 
upon  us ;  ought  not  the  expression  baptized  with 
water,  to  mean  to  have  the  water  poured  out,  or 
shed  forth,  or  fall  upon  us?  Thus  God  explains 
to  us  his  own  language,  if  men  would  only  be 
content  to  follow  his  divine  instructions. 

Again.     How  is  the  blood  of  attonement  rep- 
resented as  being  applied  to  the  soul;  for  this  is 
the  grand  means  made  use  of  by  the  Spirit  in 
cleansing  us  from  all  sin?     It  is  represented  as 
being  by   sprinkling.     Heb.  12;  24.  "And  to 
Jesus  the  Mediator  of  the  new  covenant,  and  to 
the    hlood   of  sjirinMing  that   speaketh   better 
things  than  that  of  Abel."     I  Peter  1 ;  2.  "Elect 
according  to  the  foreknowledge  of  God  the  Fa- 
ther, through  sanctification  of  the  Spirit,  unto 
obedience  and  sprinlding  of  the  blood  of  Jesus 
Christy     The  manner  too  in  which  the  blood  of 
atonement  under  the  former  dispensation,  which 
was  typical  of  the  blood  of  Christ,  was  used,  was 
by  sprinkling.    Heb.  9 ;  19—22.  "For  when  Mo- 
ses had  spoken  every  precept  to  all  the  people 
according  to  the  law,  he  took  the  blood  of  calves 


158  MODE   OF   BAPTISM.  DIS.    IV. 

and  of  goats,  with  water,  and  scarlet  wool,  and 
hyssop,  and  sprinJcled  both  the  book  and  all  the 
people. — Moreover  he  sprinkled  likewise  with 
blood,  both  the  tabernacle,  and  all  the  vessels  of 
the  ministry.  And  almost  all  things  are  by  the 
law  purged  with  blood ;  and  without  the  shed- 
ding of  blood  is  no  remission." 

If  then,  (as  all  admit,  who  ascribe  to  the  use 
of  water  in  this  ordinance  any  symbolical  mean- 
ing whatever,)  it  symbolizes  or  represents  the 
renovating,  cleansing,  and  sanctifying,  influen- 
ces of  the  Holy  Spirit  upon  the  soul ;  we  think 
it  must  be  admitted,  that  pouring  or  sprinkling, 
is  the  most  significant  mode  of  applying  the  wa- 
ter for  this  purpose. 

Pouring,  symbolizes  the  manner  in  which  the 
Holy  Spirit  comes  upon  men,  producing  his  reno- 
vating and  sanctifying  effects ;  for  he  is  poured 
out,  or  shed  forth,  or  falls  upon  men.  And  this 
is  baptism — God's  own  definition  of  what  it  is  to 
be  baptized  with  the  Holy  Ghost.         Well, 

Sprinkling,  is  also  a  significant  and  scriptural 
mode  of  administering  this  ordinance ;  for,Sprink° 
ling  was  one  of  God's  ancient  and  most  promi- 
nently established  modes  of  symbolical  cleans- 
ing under  the  Old  Testament  dispensation.  It 
is  foretold  in  ancient  prophecy  to  be  one  of  God's 


DI3.    IV.  MODE   OF    BAPTISM.  159 

modes  of  symbolical  cleansing  under  the  gospel. 
It  symbolizes  the  mode  of  the  Spirit's  coming  up- 
on men ;  and  also  the  manner  in  which  he  applies 
the  blood  of  atonement  to  the  soul. 

Let  us  look  for  a  little  at  each  of  these  par- 
ticulars. 

1st.  Sprinkling  was  one  of  God's  prominent 
established  modes  of  symbolical  cleansing  under 
the  Old  Testament  dispensation.  When  we  look 
into  the  Mosaic  law,  we  find  that  sprinkling  was 
one  of  the  most  common  modes  of  symbolical 
cleansing.  When  an  individual  was  to  be  clean- 
sed from  the  leprosy,  he  was  to  be  cleansed  by 
sprinkling.  Lev.  14;  7.  ^'AndheshiW  sprinkle 
upon  him  that  is  to  be  cleansed  from  the  leprosy 
seven  times,  and  shall  pronounce  him  clean." — 
When  a  house  which  had  been  infected  with  the 
leprosy  was  to  be  cleansed,  sprinkling  was  a 
prominent  part  of  the  ceremony.  Lev.  14;  51. 
^*And  he  shall  take  the  cedar-wood,  and  the  hys- 
sop, and  the  scarlet,  and  the  living  bird,  and  dip 
them  in  the  blood  of  the  slain  bird,  and  in  the 
i-unning  water,  and  sprinkle  the  house  seven 
times y  When  a  man  became  defiled  by  the  touch 
of  a  dead  body,  or  any  other  uncleanness,  he  was 
to  be  cleansed  by  the  sprinkling  of  the  water  of 
separation  upon  him.     Num.  19;  13.  "Whoso- 


160  MODE    OF    BAPTMM.  DIS.    IV, 

ever  toucheth  the  dead  body  of  any  man  that  is 
dead,  and  purifieth  not  himself,  defileth  the  ta- 
bernacle of  the  Lord ;  and  that  soul  shall  be  cut 
off  from  Israel :  Because  the  water  of  separation 
wa»  not  sprinkled  upon  him,  he  shall  be  un- 
clean/' And  in  the  20th  verse  "But  the  man 
that  shall  be  unclean  and  shall  not  purify  him- 
self, that  soul  shall  be  cut  off  from  among  the 
congregation,  because  he  hath  defiled  the  isanc- 
tuary  of  the  Lord;  the  water  of  separation  hath 
not  been  sprinkled  upon  him;  he  is  unclean." — 
When  the  Levites  were  to  be  cleansed  for  the 
peculiar  service  of  God,  a  prominent  part  of 
that  ceremony  was  the  sprinkling  of  the  v/ater 
of  purifying  upon  them.  Num.  8;  6,  7.  "And 
the  Lord  spake  unto  Moses,  saying.  Take  the 
Levites  from  among  the  children  of  Israel,  and 
cleanse  them.  And  thus  shalt  thou  do  unto  them 
to  cleanse  them :  Sprinkle  water  of  purifying 
upon  them^''  S^c.  And  when  the  blood  of  the 
sacrifices  which  represented  the  blood  of  Christ 
that  cleanseth  from  all  sin,  was  applied  to  the 
people,  it  was  by  touching  different  parts  of  the 
body  therewith,  or  it  was  by  sprinkling  it  upon 
them.  Ex.  24;  6—8.  "And  Moses  took  half  of 
the  blood,  and  put  it  in  basins ;  and  half  of  the 
blood  he  sprinkled  on  the  altar.     And  he  tock 


1>IS.   IV.  MODS  OF   BAPTISM.  161 

the  book  of  the  covenant,  and  read  in  the  audi- 
ence of^the  people:  and  they  said,  All  that  the 
Lord  hath  said  will  we  do  and  be  obedient. — 
And  Moses  took  the  blood,  and  sprinkled  it  on  the 
peopl€j  and  said,  behold  the  blood  of  the  cove- 
nant, which  the  Lord  hath  made  with  you  con- 
cerning all  these  words."  See  also.  Lev.  8;  80 
andHeb.9;  12—22. 

Thus,  then,  we  see  that  sprinkling  was  a  pro- 
minent established  mode  of  symbolical  cleansing, 
under  the  former  dispensation.  If  an  individu- 
al was  to  be  cleansed  from  the  Leprosy ;  he  v/as 
to  be  cleansed  by  sprinkling.  If  a  house  which 
had  been  infected  by  the  leprosy  was  to  be  clean- 
sed, it  was  to  be  cleansed  by  sprinkling.  If  an 
individual  who  had  become  defiled  by  the  touch 
of  a  dead  body,  or  other  uncleanness,  was  to  be 
cleansed;  his  cleansing  was  to  be  effected  by 
sprinkling.  If  the  Levites  were  to  be  cleansed 
for  the  peculiar  service  of  God,  sprinkling  was 
a  prominent  part  of  the  ceremony.  And  if  the 
blood  of  atonement,  .typical  of  the  blood  of 
Christ  that  cleanseth  trom  all  sin,  was  to  be  ap- 
plied to  the  people ;  it  was  to  be  by  sprinkling 
it  upon  them. 

2d.  Sprinkling,  was  also  foretold  in  ancient 

prophecy,  to  be  a  prominent  mode  of  symbolical 
10 


lo2  MODE  OF  BAPTISM.  DiS.    IV. 

cleansing  under  the  gospel  dispensation.  Is.  52  ; 
15.  '^So  shall  he  5fpn7i/^Ze  many  nations."  Let 
any  individual  look  at  the  previous  part  of  this 
chapter,  especially  the  7th,  and  8th  verses,  and 
he  will  see  at  a  glance,  that  the  prophet  is  speak- 
ing of  New  Testament  times ;  "How  beautiful 
upon  the  mountains  are  the  feet  of  him  that 
bringeth  good  tidings,  that  publisheth  peace; 
that  bringeth  good  tidings  of  good,  that  pulisheth 
salvation ;  that  saith  unto  Zion,  thy  God  reign- 
eth !  Thy  watchmen  shall  lift  up  the  voice ;  with 
the  voice  together  shall  they  sing ;  for  they  shall 
see  eye  to  eye  when  the  Lord  shall  bring  again 
Zion."  If  there  is  a  prophecy  in  Old  Testament 
scripture,  that  refers  to  the  gospel  dispensation, 
it  is  this,  and  the  following  chapter.  In  the  13th 
verse  Christ  is  introduced ;  "Behold,  my  servant 
shall  deal  prudently,  he  shall  be  exalted  and  ex- 
tolled, and  be  very  high."  And  it  is  added  "As 
many  were  astonied  at  thee — "So  shall  he  sprin- 
kle many  nations." 

This  language  either  refers  to  the  ordinance 
of  baptism  itself,  or  to  the  cleansing  of  the  blood 
of  Christ,  that  which  baptism  represents.  If  it 
refers  to  the  ordinance  of  baptism,  then  it  settles 
the  matter  at  once ;  for  it  is  said :  "So  shall  he 
sprinkle  many  nations."    If  it  refers  to  the  ap- 


DIS.   IV.  MODE   OF   BAPTISM.  163 

plication  of  the  cleansing  blood  of  Christ,  it 
ought  equally  to  settle  the  matter ;  for  it  unequi- 
vocally describes  the  mode  of  application,  of 
that,  which  water  in  baptism  represents. 

Ezek.  36;  25.  "Then  will  I  sprinkle  clean 
water  upon  you, and  ye  shall  be  clean."  By  look- 
ing at  the  following  verses  of  this  chapter,  you 
may  easily  perceive  that  this  also,  is  a  prophecy 
of  God's  dealing  with  the  church,  under  the 
Christian  dispensation;  and  in  reference  to  it, 
the  very  same  remarks  might  be  offered,  that 
were  offered  on  the  preceding  passage.  It  either 
refers  to  the  ordinance  of  baptism  itself,  or  to 
that  which  baptism  symbolically  represents,  and 
in  either  case  it  affords  decided  proof  in  favour 
of  our  mode  of  administering  the  ordinance. — 
And  surely  if  our  opponents  were  for  a  moment 
to  reflect  upon  this  language  of  the  Spirit  of  In- 
spiration, they  would  be  a  little  more  reserved, 
in  their  sneering  ridicule,  of  this  mode  of  sym- 
bolical cleansing.  They  may  ask  as  often  as 
they  choose,  and  with  as  much  apparent  tri- 
umph as  they  please,  how  a  few  drops  of  water 
sprinkled  on  an  object  will  cleanse  it.  We 
know  that  this  will  not  be  productive  of  any  lit- 
eral cleansing,  (though  it  will  cleanse  just  as 
much  as  dipping  an  object  into  water  and  lifting 


164  MODS  OF  BAPTISM.  MS.   IV. 

it  out  again)  but  it  is  God's  appointed  symbol  of 
spiritual  cleansing.  And  every  effort  that  is 
made  to  turn  this  mode  of  symbolical  cleansing 
into  ridicule,  is  just  so  much  ridicule  directed 
against  the  language  of  God  himself.  God  says  ; 
*'I  will  sprinkle  clean  water  upon  you,"  and  will 
any  one  dare  to  ask  what  good  will  that  do  ?  what 
effect  will  a  few  drops  of  water  have  on  an  ob- 
ject? when  God  himself  describes  the  effect,  and 
says:  "And  ye  shall  be  clean." 

3d.  Sprinkling,  as  well  as  pouring,  also  sym- 
bolizes the  mode  of  the  Spirit's  descending  upon 
men.  Ps.  72;  6.  "He  shall  come  down  like 
rain  upon  the  mown  grass ;  as  showers  that  wat- 
er the  earth."  Hosea  6 ;  3.  "And  he  shall  come 
unto  us  as  the  rain,  as  the  latter  and  former  rain 
unto  the  earth."  The  Holy  Spirit  is  thus  rep- 
resented as  coming  like  rain  which  wets  by 
sprinkling.  The  copiousness  or  the  scantiness 
of  a  shower,  makes  no  difference  as  to  the  man- 
ner of  its  coming.  It  comes  in  such  a  manner 
as  to  wet  by  sprinkling;  and  this  is  the  very 
thing  that  is  done  in  our  mode  of  administering 
this  ordinance. 

4th.  It  symbolizes,  as  we  have  already  re- 
marked, the  manner  in  which  the  blood  of  atone- 
ment is  represented  as  being  applied  to  the  soul. 


T>IB.    IV.  MODE   OP   BAPTlSitf  165 

That  blood  is  called  the  blood  of  sprinkling. — 
They  who  are  the  people  of  God  are  elected  unto 
obedience  and  sprinkling  of  the  blood  of  Jesus 
Christ. 

From  what  has  been  said  then,  we  think  it 
will  appear  evident,  that  the  mode  of  adminis- 
tering this  ordinance,  by  pouring  or  sprinkling, 
rests  upon  a  firm  and  solid  foundation .  The  bap- 
tism of  the  Holy  Ghost,  and  the  baptism  of  wa- 
ter, are  frequently  spoken  of,  in  the  same  sen- 
tence, and  in  the  same  manner :  but  the  Holy 
Ghost  is  poured  out,  or  shed  forth,  or  falls  upon 
men.  The  baptism  of  water  represents  the 
cleansing  influences  of  the  Holy  Spirit;  and  we 
find  that  sprinkling  was  one  of  God's  prominent 
established  modes  of  symbolical  cleansing  un- 
der the  former  dispensation.  It  was  foretold  to 
be  a  prominent  mode  of  symbolical  cleansing 
under  the  gospel.  It  symbolizes  the  descent  of 
the  Holy  Spirit ;  and  represents  the  application 
of  that  blood,  which  is  called  the  blood  of 
sprinkling. 

Can  any  thing  like  this  be  said  in  favour  of 
immersion?  No!  Nothing  of  the  kind.  The 
utmost  that  can  be  said  in  favour  of  immersion, 
is  that  in  it,  the  same  cleansing  element  water 
is  used :  and  this  being  the  case,  we  account  it 


166  MODE   OF   BAPTISM.  DIB.    IV. 

SO  far  valid  as  not  to  require  to  be  repeated.  The 
quantity  of  water  however,  is  of  no  account  what- 
ever ;for  sprinklinsr.generally  accounted  the  scan- 
tiest mode  of  applying  the  element,  was  one  of 
God's  own  appointed  modes  of  cleansing  under  the 
law,  and  was  also  foretold  to  be  so  under  the  gos- 
pel. "I  will  sprinkle  clean  water  upon  you  and  ye 
shall  be  clean.""  All  that  can  be  said  in  favour 
of  immersion  then,  is,  that  in  it  the  same  clean- 
sing element  water  is  used.  But  it  is  not  used  in 
that  way  which  is  plainly  pointed  out  by  the  ex- 
pression, "Baptized  with  the  Holy  Ghost ;"  nor 
in  that  way  which  represents  the  application  of 
the  blood  of  sprinkling;  nor  in  any  of  God's 
previously  established  modes  of  sjTnbolical 
cleansing. 

There  is  no  way  in  which  the  scriptures  will 
warrant  us  to  understand  the  expression,  "Bap- 
tized with  the  Holy  Ghost,"  that  is  represented 
bv  immersion.  In  immersion  the  individual  is 
applied  to  the  water;  and  not  the  water  to  the 
individual.  But  there  is  noplace  in  the  word  of 
God  in  which  men  are  represented  as  being  ap- 
plied to  the  Holy  Ghost ;  but  always  the  Holy 
Ghost  to  them.  The  individual  being  applied  to 
the  water  then  instead  of  the  water  applied  to 
the  individual,  he  is  not  baptized  in  the  sense  in 


DIS.    IV.  MODE    OF    BAPXIfiM. 


167 


which  the  scriptures  use  the  word   baptism,  in 
connexion  with  the  Holy  Ghost. 

There  is  no  sense  in  which  we  can  be  said  to 
be  immersed  in  the  Holy  Ghost;  nor  any  pas- 
sage of  scripture  that  gives  the  smallest  counte- 
nance to  that  idea.  There  is  only  one  text  of 
scripture,  so  far  as  I  am  aware,  that  is  pretended 
to  favour  the  idea  of  being  immersed  in  the  Holy 
Ghost;  and  that  is  most  egregiously  perverted. 
It  is  Acts  2;  2.  "And  suddenly  there  came  a 
sound  from  heaven,  as  of  a  rushing  mighty  wind, 
and  it  filled  all  the  house  where  they  were  sit- 
ting." In  reference  to  this  we  are  told,  that  it 
carries  in  it  the  idea  of  immersion.  "The  Holy 
Ghost,"  say  they,  "fell  in  such  a  manner,  and  to 
such  a  degree,  that  the  disciples  were  like  a  pa- 
tient in  an  electric  bath,  as  if  immersed  in  it." 
But  where  do  they  get  the  idea  that  the  disciples 
were  immersed  in  the  Holy  Ghost?  The  Holy 
Ghost  is  not  mentioned  in  this  verse,  nor  till  the 
fourth  verse ;  and  then  he  is  said  to  have  filled 
the  disciples,  but  nowhere  to  have  filled  the  house. 
What  was  it  that  filled  all  the  house  where  they 
were  sitting?  It  was  the  same  thing  that  came 
from  heaven,  and  that  was  a  sound.  "Suddenly 
there  came  a  sound  from  heaven."  What  kind  of 
a  sound  was  it  ?    It  was  a  sound  "as  of  a  rushing 


168  MODE   or   BAPTISM.  DIS.    IV, 

mighty  wind."  And  what  did  it  do?  "It  filled 
ail  the  house  where  they  were  sitting  J'  If  there 
was  any  immersion  here,  then,  it  was  an  immer- 
sion in  a  sound ;  and  we  leave  our  opponents  to 
explain  that  kind  of  immersion  as  they  ma5^ 

The  Holy  Ghost  comes  upon  men  in  his  gra- 
cious influences  upon  the  soul,  but  is  never  rep- 
resented as  falling  round  about  men,  or  filling 
an  apartment.  The  idea  of  any  immersion  in 
this  case  is  completely  exploded  by  the  apostle's 
own  account  of  the  matter.  "This  (saj^s  he)  is 
that  which  was  spoken  by  the  prophet  Joel ;  And 
it  shall  come  to  pass  in  the  last  days,  (saith  God) 
I  will  pour  out  my  Spirit  upon  all  flesh."  And 
in  his  account  of  the  descent  of  the  Holy  Spirit 
upon  Cornelius  and  his  friends.  Acts  11 ;  15. 
"And  as  I  began  to  speak,  the  Holy  Ghost  fell  on 
them  as  on  us  at  the  beginning.'*'*  The  Holy 
Ghost  then  had  fallen  on  the  disciples  at  the  be- 
ginning. He  did  not  fall  on  the  outside  of  them^ 
or  round  about  them.  It  was  the  sound  that  sur- 
rounded them  and  filled  all  the  house  where  they 
were  sitting :  but  the  Holy  Spirit  fell  upon  them, 
in  his  gracious  and  powerful  influences  upon  the 
soul. 

There  is  another  thing  to  which  we  may  here 
just  allude.    John  the  Baptist  had  foretold  that 


DIS.    IV.  MODE   or   BAPTISM. 

Christ  would  baptize  with  the  Holy  Ghost  and 
vnth  Jire.'^  The  one  part  of  this  prophecy  ac- 
knowledgedly  met  with  its  fulfilment  on  the  day 
of  Pentecost;  but  we  think  it  is  just  as  plain 
that  the  other  part  met  with  its  fulfilment  also. 
We  do  not  say,  that  what  happened  on  that  day 
was  the  only  fulfilment  of  the  prophecy,  that  they 
should  be  baptized  with  fire,  any  more,  than  that 
what  happened  on  that  day  was  the  only  fulfil- 
ment of  the  prophecy,  ye  shall  be  baptized  with 
the  Holy  Ghost,  but  it  wns  «  fulfilment  of  the 
prophec}^  in  both  cases.  Well  how  were  the  dis- 
ciples baptized  with  fire,  on  that  day?  was  it  by 
being  immersed  in  it?  Were  they  envelloped 
in  flames?  no:  but  the  fire  descended  and  sat 
upon  each  of  them.  How  preposterous  is  it  then, 
to  maintain  that  baptidzo  always  has  the  idea 
of  immersion  in  it.  What  idea  of  immersion 
was  there  in  being  filled  with  the  Holy  Ghost? 
or  in  having  fire  in  the  shape  of  cloven  tongues, 
descending  and  sitting  upon  them? 

The  administration  of  this  ordinance  then,  by 
pouring  or  sprinkling,  is  manifestly  more  signifi- 
cant of,  and  better  calculated  to  represent  that 
which  is  intended  by  it  than  immersion.  It  is 
more  in  accordance  with  scripture  language  on 

*Math.  3:  11.    Luke  3:  16. 


170  MODS   OF   BAPTISM.  DIS.   IV. 

the  subject;  "So  shall  he  sprinkle  many  na- 
tions." "I  will  sprinkle  clean  water  upon  you 
and  ye  shall  be  clean."  Christ's  blood  is  called 
"the  blood  of  sprinkling ;"  and  the  people  of  God 
are  "elected  unto  obedience  and  sprinkling  of  the 
blood  of  Jesus  Christ."  And  we  are  certainly 
at  this  stage  of  the  subject  warranted  to  con- 
clude that  it  is  more  in  accordance  with  scrip- 
tural example.  We  have  in  a  former  discourse, 
showed,  that  there  is  no  evidence  that  baptism 
ever  was  administered  by  immersion,  in  any 
case  recorded  in  scripture ;  and  that  there  is  evi- 
dence, that  in  some  cases  at  least,  it  could  not 
have  been  administered  in  that  manner.  The 
apostle  Paul  could  not  have  been  immersed, 
when  he  stood  up  and  was  baptized.  Cornelius 
and  his  friends  were  certainly  not  immersed  see- 
ing the  apostle  inquired  "Can  any  man  forbid 
water?"  and  seeing  they  had  just  been  baptized 
with  the  Holy  Ghost,  by  having  his  influences 
fall  upon  them.  And  so  we  might  repeat  the 
whole  of  a  preceding  discourse,  and  show,  not 
only,  that  there  is  no  evidence  in  the  New  Tes- 
tament of  baptism  having  been  administered  by 
immersion,  but  that  it  is  altogether  improbable, 
that  it  ever  was,  in  any  recorded  case,  perform- 
ed in  that  manner. 


DTS.    IV.  MODE   OF   BAPTISM.  171 

Having  then,  shown  that  pouring  or  sprinkling, 
is  the  most  significant  and  scriptural  mode  of  ad- 
ministering this  ordinance ;  we  proceed  now. 

In  the  Second  place,  to  show,  that  it  is  by  far 
the  preferable  mode  of  administration. 

1st.  It  is  suited  to  all  times  places. 

This  is  one  of  the  grand  distinguishing  charac- 
teristics of  the  Christian  religion .  The  different 
systems  of  Heathenism  were  all  local.  None  of 
them  aimed  at,  and  none  of  them  was  adapted 
to  universality.  The  Jewish  religion  was  local, 
and  very  limited  in  its  extent.  Its  numerous 
rites  and  ceremonies ;  its  oppressive  tithes  and 
burdens ;  the  peculiar  places  at  which  God  requi- 
red to  be  worshipped,  all  hod  a  tendency  to  res- 
trict its  influence  and  plainly  showed  that  it  was 
not  intended  to  become  universal.  And  the  Ma- 
hometan religion,  requiring  of  all  its  adherents,at 
least  once  in  their  lives,  a  pilgrimage  to  Mecca, 
as  absolutely  necessary  to  salvation;  contains 
within  itself  a  provision,  which,  if  there  were 
nothing  else  in  the  way,  would  forever  prevent 
it  from  becoming  universal  over  the  world. 

The  Christian  religion  however,  is  adapted  to 
universality;  and  is  destined  to  become  univer- 
sal over  the  globe.  Its  universality  has  long 
been  foretold  in  ancient  prophecy ;  and  its  teach- 


172  MODE   OP   BAPTISM.  MS.    IV. 

ers  have  been  commanded  by  its  divine  author, 
to  go  into  all  the  world,  and  preach  the  gospel  to 
every  creature.  Whatever  then  is  in  its  own 
nature  calculated  to  restrict  the  influence,  or  re- 
tard the  onward  progress  of  Christianity,  is  defi- 
cient in  this  grand  distinguishing  characteristic 
of  our  holy  religion.  It  lacks  of  the  genius  of 
that  system,  of  which  it  professes  to  be  a  part. 

Now,  the  exclusive  claim  to  immersion  being 
the  only  valid  mode  of  administering  this  ordi- 
nance, has  a  tendency  of  this  kind ;  for  there 
are  many  parts  of  the  world,  where  during  a 
large  portion  of  the  year,  it  would  be  impossible 
without  great  expense  and  labour,  to  perform 
this  ceremony.  There  are  many  parts  of  the 
world,  so  parched  nnd  dry,  and  streams  of  water 
are  so  scarce,  as  to  render  it  impracticable  with- 
out great  labour  and  expen.se,  to  obtain  a  suffi- 
ciency of  water  for  that  purpose ;  at  least  entire- 
ly impracticable  for  a  general  practice.  The 
very  same  difficulty  is  often  presented  in  high 
northern  latitudes,  where  streams  and  fountains 
are  sealed  up  with  frost,  for  so  large  a  portion  of 
the  year  together.  We  know  that  many  of  our 
Baptist  brethern  deny  these  difficulties;  and 
some  of  you  have  heard  it  boldly  asserted,  that, 
wherever  man  has  pitched  his  tent,  there,  there 


MS.    IV.  MODE   OF    BAPTISM.  173 

may  be  obtained  a  sufficiency  of  water  for  the 
purpose  of  immersion.  Well,  such  may  be  the 
case  at  some  seasons  of  the  year,  and  with  the 
aid  of  great  labou;^  and  expense.  But  to  say 
that  there  are  not  many  parts  of  the  world,  in 
which  these  difficulties  do  genera^j^  exist,  and 
exist  to  such  an  extent,  as  to  prevent  this  mode 
of  administration  from  becoming  applicable  to 
the  generality  of  the  people,  manifests  either  a 
very  great  ignorance  of  the  world,  or  a  determi- 
nation to  carry  one's  own  point  at  any  hazzard. 

Not  to  speak  of  the  Arabian,  and  neighbour- 
ing deserts,  over  which  tribes  of  Arabs  are  con- 
stantly wandering,  there  are  many  parts  of 
Southern  Africa  where  the  missionaries  of  the 
cross  are  labouring,  and  where  they  have  been 
labouring  with  success  for  many  years,  in  which 
water  is  so  scarce,  as  generally  to  be  considered 
the  most  valuable  of  all  commodities.  In  Great 
Namaqua-land,  the  only  kind  of  idolatrous  wor- 
ship that  is  practised  by  the  natives,  is,  the  wor- 
ship of  the  rain-maker.  This  rain-maker  is  none 
other  than  one  of  themselves,  who  possessing  a 
little  more  shrewness  than  the  rest,  imposes  upon 
them,  making  them  believe  that  it  is  he  who 
brings  the  rain.  And  while  there  is  not  the  sem- 
blance of  a  petition  presented  to  any  superior 


174  MODE   OF   BAPTISM.  DIS.   IV. 

power,  for  any  other  blessing,  they  will  bring 
their  presents  of  sheep  and  cattle  to  the  rain-ma- 
ker, and  offer  the  most  earnest  entreaties,  that 
he  would  collect  the  clouds  and  cause  the  rains 
to  descend.  Moffat,  who  has  been  a  missionary 
in  that  country,  under  the  London  Missionary 
Society,  for  more  than  twenty  years ;  and  who 
has  written  a  very  interesting  work,  describing 
the  country,  the  inhabitants,  missionary  labour 
and  success,  &c.,  tells  us,  that  there  are  fre- 
quently tracts  of  that  country  of  hundreds  of 
miles  in  extent,  which  appear  to  have  the  curse 
of  Gilboa  resting  upon  them;  rain  seldom  falls, 
and  the  fountains  are  exceedingly  few  and  pre- 
carious. Take  a  short  extract  from  many  that 
might  be  given  illustrative  of  this  point.* 

Speaking  of  Great  Namaqua-land,  he  says : 
"As  an  inhabited  country,  it  is  scarcely  possible 
to  conceive  of  one  more  destitute  and  miserable; 
and  it  is  impossible  to  traverse  its  extensive 


**Let  it  be  remembered,  that  Moffat  wrote  with  no  re- 
ference to  the  subject  now  under  discussion.  He  wrote  for 
the  purpose  of  enlisting  the  sympathies  and  contribu- 
tions of  the  Christian  church,  in  behalf  of  Africa — for 
the  purpose  of  convincing;  the  church,  of  the  propriety 
and  necessity  of  sustaining  missionaries  in  that  country. 
But  there  is  not  the  most  distant  allusion  to  this  con- 
troversy, in  his  book,  from  beginning  to  end. 


DIS.    IV.  MODE   OF   BAPTISM.  175 

plains,  its  rugged,  undulating  surface,  and  to  des- 
cend to  the  beds  of  its  waterless  rivers,  without 
viewing  it  as  emphatically  'a  land  of  droughts,' 
bearing  the  heavy  curse  of 

*Man's  first  disobedience,  and  the  fruit 
Of  that  forbidden  tree,  whose  mortal  taste 
Brought  death  into  the  world,  and  all  our  woes.' 

Meeting  with  an  individual,  on  my  journey 
thither,  who  had  spent  many  years  in  that  coun- 
try, I  asked  what  was  its  character  and  appear- 
ance ?  *Sir,'  he  replied,  'you  will  find  plenty  of 
sand  and  stones,  a  thinly  scattered  population, 
always  suffering  from  want  of  water,  on  plains 
and  hills  roasted  like  a  burnt  loaf  under  the  scor- 
ching rays  of  a  cloudless  sun.'  Of  the  truth  of 
this  description  I  soon  had  ample  demonstration. 
It  is  intersected  by  the  Fish  and  Oup  rivers,  with 
their  numberless  tributary  streams,  if  such  their 
dry  and  often  gloioing  beds  may  be  termed. — 
Sometimes,  for  years  together,  they  are  not  knoivn 
to  run;  when,  after  the  stagnant  pools  are  dried 
up,  the  natives  congregate  to  their  beds,  and  dig 
holes,  or  wells,  in  some  instances  to  the  depth  of 
twenty  feet,  from  which  they  draw  water,  gener- 
ally of  a  very  inferior  quality.  They  place  bran- 
ches of  trees  in  the  excavation,  and,  with  great  la- 
bour,under  a  hot  sun,hand  up  the  water  in  a  wood- 


176  MODE  OF  BAPTISM.  WS.   IV. 

en  vessel,  and  pour  it  into  an  artificial  trough ;  to 
which  the  panting,  lowing  herds  approach,  par- 
tially to  satiate  their  thirst^* 

In  such  a  country,  at  such  a  time,  had  the  Lord 
poured  out  his  Spirit  upon  his  missionary  ser- 
vants, giving  great  success  to  their  labour,  and 
fulfilling  his  promise,  that  a  nation  should  be 
born  in  a  day ;  they  absolutely  could  not  have 
been  added  to  the  church  for  want  of  the  means 
of  performing  the  initiatory  rite.  Our  Bapti&ft 
brethren  themselves,  though  unwilling  to  ac- 
knowledge the  difficulty,  do  practically  admit  it. 
To  what  part  of  the  world  do  they  send  their 
missionaries?  You  will  find  some  of  them  in 
Liberia,  on  the  river  Macklin ;  some  in  Greece  ; 
some  in  India,  upon  the  rivers  Mahanuddy,  Cas- 
sai,  and  the  Ganges ;  and  principally  you  will 
find  them  in  the  Birmese  and  Siamese  empires, 
countries  that  are  full  of  magnificent  rivers ;  but 
you  will  find  none  of  them  in  such  a  country  as 
that  to  which  we  have  just  referred.  Where 
do  thej'^  succeed  best  in  our  own  country  ?  Is  it 
not  in  the  south,  where  rivers  are  numerous,  and 
bathing  pleasant  and  safe?  but  in  high  northern 
latitudes,  where  immersion  would  be  often  both 
difficult  and  dangerous,  they  have  comparative- 

*Southera  Africa,  pages  54,  55, 


BIS.    IV.  MODE   OF   BAPTISM.  177 

ly  little  success.  Their  system  contains  in  itself 
something  that  is  not  adapted  to  universal  ex- 
tension,  and  is  therefore  insofar  unsuited  to  the 
genius  of  the  gospel  dispensation, 

2d.  Baptism  may  be  administered  by  pouring 
or  sprinkling  under  any  circumstances  without 
endangering  life  or  health. 

The  most  delicate  constitution  will  not  be  in- 
jured by  it,  nor  the  progress  of  any  disease  ac- 
celerated by  its  performance :  and  it  may  be  per- 
formed in  cases  in  which  immersion  would  be 
altogether  impracticable. 

In  administering  the  ordinance  by  immersion 
there  is  often  the  greatest  exposure  both  of 
health  and  life ;  and  though  our  Baptist  friends 
generally  deny  this,  yet  they  practically  admit  it. 
What  means  all  the  precautions  frequently  taken 
to  prevent  injurious  consequences  following  this 
mode  of  administering  the  ordinance,  if  there 
were  no  injurious  consequences  to  be  apprehen- 
ded? What  means  the  administering  of  warm 
drinks,  and  the  bathing  of  the  feet  in  composi- 
tion, and  sometimes  the  wrapping  of  the  whole 
body  in  warm  flannel,  if  there  was  no  danger  to 
be  apprehended  ?  Yet  with  all  the  precautions 
that  are  taken,  the  most  serious  consequences  do 
sometimes  follow. 
11 


178  MODE   OF    BAPTISM.  D£8.    IT 

Both  health  and  life  have  been  sacrificed  to 
this  practice.  I  speak  from  facts,  from  facts 
that  are  well  known,  and  with  some  of  which, 
I  doubt  not  some  of  yourselves  are  acquainted. 
I  could  name  a  member  of  a  respectable  Pcedo- 
baptist  church  in  a  city  not  a  hundred  miles 
from  this,  who  became  dissatisfied  on  the  sub- 
ject of  baptism,  and  could  not  rest  until  she  was 
immersed.  The  consequence  was,  that  her  pre- 
viously delecate  constitution,  received  a  shock 
from  which  she  never  recovere<l.  I  could  tell  of 
another,  a  number  of  years  ago,  lost  in  the  Al- 
legheny river,  by  being  let  slip  out  of  the  hands 
of  the  administrator,  and  run  by  the  force  of 
the  current  under  the  ice.  It  wns  but  while 
preparing  this  discourse,  that  I  received  a  foreign 
paper,  giving  an  account  of  a  female  lost  in  near- 
ly a  similar  manner.*     Such  it  is  true  are  rare 

*The  account  is  as  follows : — ''At  Crewe,  in  Cheshire, 
there  is  it  seems,  a  congregation  of  Mormonitesor  Lat- 
ter-Day  saints.  The  priest  of  the  order  is  a  blacksmith^ 
of  the  nams  of  Cartvvright;  and  among  the  devotees  is 
a  favorite  named  Pugmire,  also  a  smith  or  engineer. 
The  latter  was  married  to  a  respectable  woman  of  about 
30  years  of  age,  wlio  had  born  him  three  children,  and  " 
was  within  three  months  of  her  next  confinement.  She 
liad  steadily  refused  to  profess  the  fanatical  ojvinions  of 
her  husband,  and  much  altercation  had  been  the  con- 
sequence. Worn  out,  however,  with  his  repeated  8oli« 
citations,  and  his  continued  declarations  that  unless 
she  submitted  to  bo  baptised  into  the  orier  she  would 


1)13.    IV.  MODE    OF    BAPTISM.  179 

ca.seh%but  they  are  cases  which  do  occur,and  which 
may  very  readily  occur  in  similar  circumstances, 
be  eternallj'  lost,  she  declared  her  Intention  to  one  of 
her  neicchbours  to  obey  her  husband's  wishes,  being  sat- 
isfied, as  she  said,  that  unless  she  did  so,  "she  would 
never  ha%e  any  more  peace  with  him.'"'  On  the  23d  ult., 
at  eighl  o'clock  at  night,  the  poor  creature  was  taken 
by  her  husband  and  the  priest,  to  the  river  below  the 
works  of  the  Grand  Junction  Railway  Company — was 
denuded  of  all  her  clothing,  except  a  small  flannel  sin- 
glet— and  notwithstanding  her  interesting  situation, 
these  wretched  ftnatics,  after  muttering  some  incanta- 
tions, plunged  her  into  the  stream !  The  night  was 
dreadfully  cold  and  dark,  an;l  the  river  was  running  at 
a  great  rate,  and  was  much  higher  than  ordinary.  The 
priest,  having  hold  of  her  naked  arm  unfortunately  let 
go  his  grasp;  and  the  current  running  like  a  mill-race 
immediately  carried  her  away ;  and  it  being  pitch  dark 
she  was  instantly  overwhelmed  by  the  boiling  flood,  and 
drowned  I  The  husband  walked  home  with  the  great- 
est deliberation  and  nonchalance^  and  told  his  neigh- 
bours what  had  occurred;  and  after  seating  himself  in 
a  chair,  rolled  himself  in  flannel,  and  declared  his  con- 
viction "that  it  was  the  will  of  God  that  she  should  be 
drowned ;'  adding,  it  was  the  weakness  of  her  faith  that 
caused  it,  but  he  was  now  satisiied  that  she  was  In  glory ! 
Captain  Winby.  of  the  Crewe  station,  and  other  parties, 
hearing  of  the  sad  occurrence.  Immediately  rushed  to 
the  scene  of  the  baptism,  and  after  some  time  discover- 
ed the  body  of  the  unfortunate  woman  in  a  bend  of  the 
river  about  two  hundred  yards  distant  from  the  spot 
where  she  was  immersed,  but  life  was  extinct.  She  was 
in  a  state  of  perfect  nudity,  -with  the  exception  of  the 
ellght  singlet,  and  her  clothes  were  found  upon  the 
bank  where  she  had  put  them  off  previously  to  her 
calamitous  immersion.  A  coroner's  inquest  was  held 
upon  the  body;  and  the  jury  having  returned  a  verdict 
of  manslaughter,  thehusliand  and  the  blacksmith  priest 
have  both  been  committed  to  Chester  castle  to  take  their 
\n^\r—Wiztrmshire  Free  Pres^:  Dec.  14.  1843. 


J  80  MODE    OF   BAPTISM.  DK.    IV. 

There  are  cases  too  in  which  an  individual  may- 
be converted  on  a  sick  bed,  when  that  sickness 
may  to  all  appearance  be  his  last,  and  yet  though 
ever  so  desirous  of  receiving  this  ordinance,  and 
though  ever  so  well  qualified  to  receive  it,  it 
could  not  be  administered  without  the  risk  of 
instant  death. 

That  these  are  no  fancied  difficulties  in  the 
way,  is  manifest  from  the  fact,  that  a  respecta- 
ble body  of  Baptists  in  Germany  called  Menno- 
nites,  in  view  of  these  very  things,  have  long 
ago  abandoned  the  practice  of  immersion, 
though  they  still  adhere  to  their  former  practice 
of  baptizing  only  adults.* 

It  is  true,  that,  if  it  could  be  clearly  proved 
from  the  word  of  God,  that  immersion  was  the 
only  proper  and  valid  mode  of  administering  the 
ordinance,  we  would  be  under  obligations  to  sub- 
mit to  it,  whatever  might  be  the  difficulties  and 
dangers  attending  it.  But  in  the  absence  of 
such  proof,  these  difficulties  form  a  very  strong 
presumption  against  the  practice.  It  seems  con- 
trary to  the  general  tenor  of  the  gospel,  which 
is  throughout  a  system  of  benevolence  and  mer- 
cy.    "The  ways  of  wisdom  are  ways  of  pleas- 

*MilIer,  page  82. 


DIS.    IV.  MODE    OF    BAPTISM.  181 

antness,  and  all  her  poths  are  peace."  "Chrisf  s 
yoke  is  an  easy  yoke,  and  his  burden  a  light 
burden."  The  apostles  and  elders  of  Jerusalem, 
in  Vr'riting  to  the  Gentile  christians,  in  reference 
to  the  rite  of  circumcision,  which  some  were 
bent  on  imposing  upon  them,  say :  *'It  seemed 
good  to  the  Holy  Ghost  and  to  us,  to  lay  upon  you 
no  greater  burden  than  these  necessary  things.*' 
Pointing  out  in  an  emphatical  manner,  the  ten- 
der and  merciful  nature  of  the  gospel  dispensa- 
tion. And  the  apostle  Paul  earnestly  warns  the 
christians  against  those  who  came  in  privily  to 
spy  out  their  liberty,  and  bring  them  again  un- 
der the  yoke  of  bondage.* 

True ; — Christians  have  often  been  called  to 
endure  hardships,  and  encounter  difficulties,  and 
suffer  the  loss  of  property,  and  liberty,  and  even 
life  itself,  for  the  cause  of  Christ ;  and  they  may  be 
cabled  to  do  so  again.  But  this  arises  from  the 
deep  depravity  of  the  human  heart — from  the 
opposition  of  the  wicked  to  the  cause  of  Christ  ; 
and  not  from  any  thing  inherent  in,  or  connected 
with,  the  religion  of  Christ  itself.  There  are 
none  of  the  ordinances  of  our  holy  religion,  that 
are  in  their  own  nature,  calculated  to  injure  ei- 

*Prov.3;17.  Math.  11 ;  29,  30.  Act8l5;28.  Gal. 
2:  4.    5:  1. 


182  JIODE    OF    BAPTISM.  DIS.    IV, 

ther  soul  or  body.  On  the  contrary,  Godliness 
in  all  her  internal  operations,  and  in  all  her  ex- 
ternal duties,  is  profitable  for  all  things ;  both  for 
the  life  that  now  is,  and  for  that  which  is  to  come. 
God  requires  mercy,  not  sacrifice.  And  to  one 
who  would  urge  upon  delicate  females  to  submit 
to  immersion,  at  a  season  of  the  year,  and  under 
circumstances,  in  which  it  would  be  very  doubt- 
ful, whether  the  most  careful  precautions  could 
prevent  serious^  consequences,  we  might  say  in 
the  strong  language  of  Christ  himself;  "Go  ye, 
and  learn  what  that  meaneth,  I  will  have  mercy 
and  not  sacrifice."* 

3d.  Baptism  may  he  adniinistered  hy  pouring 
or  sprinMing,  with  much  more  solemmty  and  de- 
corum^ than  by  immersion.  When  performed  in 
this  manner,  it  is  almost  always  performed  in  the 
very  place  where  God  is  worshipped ;  whether 
that  be  in  a  private  house,  or  in  the  public  sanc- 
tuary; and  in  immediate  connexion  witli  the 
worship  of  God.  The  time,  and  place,  and  cir- 
cumstances, are  all  calculated  to  impart  solem- 
nity to  the  ordinance,  and  communicate  solemn 
impressions  to  the  heart.  The  ceremony  itself 
is  so  simple,  as  to  have  little  tendency  to  attract 
the  thoughts  of  either  the  recipient  or  spectator 

*Math.  9;  13. 


DIS.    IV.  MODE   OF    BAPTISM.  183 

to  it,  but  father  to  direct  ihem  to  that  which  is 
signified  by  it.  And  were  we  to  ask  nine  out 
of  every  ten,  of  those  who  witness  the  ceremony 
performed  in  this  manner,  whether  it  is  not  rath- 
er the  solemn  dedication  of  the«individual  to  God, 
than  the  mere  external  ceremony,  that  at- 
tracts their  attention,  we  think  they  would  an- 
swer in  the  affirmative. 

On  the  contrary,  all  the  circumstances  cor.- 
nccted  with  immersion,  have  a  tendency  to  pre- 
vent that  solemnity  and  decorum,  which  ought 
to  characterize  every  act  of  religious  worship- 
The  place,  the  movement  to  the  place,  the  crowds 
attracted,  the  curiosity  excited,  the  anxiety  to 
witness  the  external  ceremony,  are  all  unfavoura- 
ble to  that  solemnity  and  decorum  that  ought  to 
be  connected  with  all  the  services  of  our  holy  re- 
ligion. And  were  we  to  ask  nine  out  of  every 
ten,  of  those  who  witness  the  ordinance  admin- 
istered in  this  manner,  we  doubt  not  they  would 
tell  us,  that  it  is  the  external  ceremony,  which 
for  the  time,  principally  engages  their  attention. 
Indeed,  every  thing  about  it,  is  calculated  to  give 
the  whole  scene  the  air  of  an  interesting  exhibi- 
tion to  man,  rather  than  a  solemn  act  of  devotion 
to  God. 

4th-  Baptism  administered  by  pouring  or  sprin- 


184  MODE   OF   BAPTISM  DIS.    1%'. 

klingy  affoads  a  much  better  opi  ortuniii/  for  the 
persons  to  be  baptized  being  properly  exercised 
in  their  own  minds j  than  immersion.  For  you 
will  observe^  that  though  the  same  remark  may 
be  made  in  reference  to  parents  dedicating  their 
offspring  to  God,  we  are  not  now  speaking  of 
infant,  but  of  adult  baptism — not  of  the  subjects 
of  baptism,  but  of  the  mode  of  its  administra- 
tion. And  we  say  that  this  mode,  affords  a  far 
better  opportunity,  for  those  to  be  baptized^ being- 
properly  exercised  in  their  own  minds,  than  im- 
mersion. The  ceremony  itself  is  so  simple,'  as 
to  be  kept,  as  it  were,  in  the  back-ground;  and 
the  solemn  dedication  of  the  persons  to  God,  the 
thing  that  is  prominently  presented. 

What  is  it  to  be  baptized  into  the  Lord  Jesus^ 
but  just  to  be  dedicated  to  him — to  be  brought 
under  solemn  obligations  to  be  conformed  to  him 
in  all  things  ?  And  by  whom  is  this  act  of  dedi- 
cation to  be  performed,  but  by  the  individuals 
themselves  ?  It  may  be  signified  by  the  admin- 
istrator, in  the  performance  of  the  ceremony,  but 
the  act  of  dedication  must  be  performed  by  the 
individuals  themselves,  or  the  mere  administra- 
tion of  the  ceremony  will  be  of  no  avail. 

Now,  which  of  these  modes  of  administering 
the  ordinance,  is  most  favourable  to  this  state  of 


W3.    IV.  MODE    OF    BAPTISM.  185 

mind?  to  that  solemn  act  of  dedication  to  God, 


which,  however  it  may  have  been  previously  per- 
formed, ought  to  accompany  the  administration 
of  this  ordinance?  Is  it  that  in  which  the  ex- 
ternal act  is  kept  in  the  back-ground,  and  the 
dedication  itself  the  thing  that  is  prominently 
presented?  or  is  it  that  in  which  the  external 
rite  is  presented  with  such  prominence,  as  almost 
to  overshadow  the  thing  signified  by  it  ?  Is  it 
that  in  which  persons,  free  from  trepidation  and 
alarm,  are  at  liberty  to  direct  their  thoughts  in- 
ward upon  themselves,  or  upward  to  that  God 
with  whom  they  are  about  to  enter  into  solemn 
covenant?  or,  is  it  that  mode  in  which  agitation 
and  alarm  so  frequently  effect  the  mind,  espe- 
cially of  the  female  sex,  as  to  banish  almost 
every  other  thought,  than  that  which  is  connec- 
ted with  the  mere  external  ceremony  ?  As  God 
does  all  things  well,  and  has  adapted  all  the  other 
ordinances  of  religion  to  the  spiritual  exercise 
and  improvement  of  the  soul ;  the  considerations 
just  stated,  go  far  to  show,  that  the  mode  which 
we  practise,  is  the  scriptural  and  divine  mode, 
of  administering  this  ordinance. 

Lastly,  we  remark ;  (and  it  is  a  remark  which 
might  have  been  made  at  a  previous  part  of  the 
subject,)  that,  Christ  himself  has  plainly  taught 


X86  MODE    OF    BAPTISM.  DIS.    IV. 

W.9,  that  lac  application  of  water  to  the  whole 
body,  is  not  necessary,  as  an  emblem  of  spiritual 
cleansing.  The  utmost  stres.s  is  constantly  bid 
l)y  our  opponents,  on  having  the  body  "wet  all 
over;'-  as  if  it  were  absohitely  necessary  to  sal- 
vation, and  as  if  there  might  be  some  sins  still 
unforgiven,  if  tliere  were  any  part  of  the  body 
untouched  by  the  element  of  v/ater.  Indeed 
they  would  almost  he  willing  to  admit  that  baj)- 
tism  could  be  administered  by  pouring,  provided 
only  that  the  water  was  poured  on  in  such  quan- 
tities, as  to  v/et  the  person  all  over;  though  we 
have  heard  those  who  have  often  witnessed  the 
ceremony  performed,  question  very  much  wheth- 
er this  was  always  the -case  in  immersion;  from 
the  nature  of  the  garments  frequently  used  on 
the  occasion.  But  this  principle,  the  necessity 
of  having  the  body  "wet  all  over,'"'  as  symbolical 
of  spiritual  cleansing,  is  completel}^  exploded  by 
Christ  himself.  John  13;  4—10.  "lie  riseth 
from  supper,  and  laid  aside  his  garments ;  and 
took  a  towel,  and  girded  himself;  after  that,  he 
poureth  water  into  a  bason,  and  began  to  wash 
the  disciples'  feet,  and  to  wipe  them  with  the 
towel  wherewith  he  was  girded.  Then  cometh 
he  to  Simon  Peter:  and  Peter  saithimto  him. 
Lord  dost  thou  wash  my  feet?  Jesus  answered 


DK.    IV.  MODE   OF    BArTLSJI.  187 

and  said  unto  him,  What  I  do,  thou  knowest  not 
now;  but  thou  shalt  know  hereafter.  Peter  saith 
unto  him.  Thou  shalt  never  wash  my  feet.  Je- 
sus answered  him.  If  I  wash  thee  not,  thou  hast 
no  part  with  me.  Simon  Peter  saith  unto  him, 
Lord  not  my  feet  only,  but  also  my  hnnds  and  my 
head.  Jesus  saith  unto  him.  He  that  is  washed 
need  not  save  to  wash  his  feet,  but  is  clean  every 
whitP 

Peter  was  at  first  unwilling  that  his  Lord 
should  stoop  to  so  mean  an  office  for  him,  and  re- 
fused to  submit,  saying;  "Lord  thou  shalt  never 
wash  my  feet."  When  he  understood,  however, 
that  it  had  an  important  symbolical  meaninj^ 
connected  with  it,  for  Christ  had  said,  "If  1 
wash  thee  not  thou  hast  no  part  with  me,*'  he 
Vt'as  willing  not  only  to  submit,  but  like  our 
Baptist  friends,  he  was  desirous  of  having  wat- 
er used  in  much  larger  quantities,  and  applied  to 
other  parts  of  his  hodij;  "Lord,  not  my  feet  only, 
but  also  my  hands  and  my  head."  Here  again, 
Christ  corrected  him,  for  here  again,  he  was  in 
error,  and  replied ;  "He  that  is  washed,  need  not 
save  to  wash  his  feet,  but  is  clean  every  whit,** 
that  is,  "he  need  not  v.ash  any  thing  save  his  feet, 
but  is  clean  every  whit."  As  if  he  had  said  if 
water  is  thus  symbolically  applied  to  this,  or 


188  MODE    OF    BAPTISM.  DIS.    IV. 

any  other  part  of  the  body  it  will  perfectly  suffice 
for  the  purpose  for  which  it  is  intended.  Peter 
would  have  water  applied  to  various  parts  of  his 
body,  our  Baptist  friends  go  further  than  Peter, 
and  will  have  it  applied  to  all ;  but  Christ's  lan- 
guage is  a  refutation  of  the  opinions  of  both. — 
For  w^ater  applied  to  one  part  of  the  body  is 
equally  sufficient  for  all  the  purposes  for  which 
it  is  intended,  as  if  it  were  applied  to  the  whole. 
It  may  be  said  that  this  was  not  baptism. — 
True,  it  was  not  literally  what  we  call  baptism; 
but  it  was  the  application  of  water  to  the  body 
as  emblemp.tical  of  spiritual  cleansing;  and  this 
is  just  what  the  ordinance  of  baptism  is.  That 
it  was  symbolical  of  spiritual  cleansing,  is  mani- 
fest from  the  language  of  Christ ;  "He  that  is 
washed,  need  not  save  to  wash  his  feet,  but  is 
clean  every  whit.*'  No  natural  cleansing  of  the 
whole  body,  could  be  effected  by  the  washing  of 
the  feet.  Hence  it  was  not  a  natural,  but  a  spiri- 
tual cleansing  that  was  meant,  and  the  words  of 
Christ  unequivocally  assure  us,  that  a  small 
quantity  of  water  applied  to  one  part  of  the 
body,  is  as  effectual  for  that  purpose,  as  the  lar- 
gest that  might  be  used.  The  Baptist  principle 
of  having  the  body  "wet  all  over,''  accords  very 
well  with  the  erroneous  idea  of  Peter,  but  is  com- 


DIS.    IV.  MODE    OF    BAPTISM.  189 

pletely  refuted  by  the  language  of  the  Saviour. 

A  few  remarks  will  conclude  the  whole  sub- 
ject. 

1st.  A  repetition  of  the  ordinance  of  baptism 
has  always  been  considered  a  profanation  of  the 
ordinance,  by  almost  the  whole  christian  world. 
It  was  not  commanded  to  be  administered  but 
once, by  Christ;  it  was  not  administered  but 
once,  by  the  apostles ;  and  the  practice  of  almost 
the  whole  christian  church,  in  all  ages,  has  cor- 
responded with  this  idea.  Hence  we  never  re- 
peat the  ordinance.in  any  case,  in  which  we  can 
at  all  admit,  that  it  has  been  essentially  perform- 
ed ;  even  though  there  may  have  been  some  ir- 
regularity in  its  performance. 

Baptists  themselves  entertain  the  same  ideas 
on  this  subject  that  we  do;  for  they  spurn  the 
name  Anabaptists,  by  which  they  were  at  first 
known,  when  they  took  their  rise  in  Germany, 
during  the  Luthern  Reformation.  The  word 
Anabaptists  signifies  re-baptizers,  or  those  who 
baptize  over  again,  and  they  received  this  name 
because  they  rebaptized  those  who  had  been 
baptized  in  infancy.  They  now  discard  this 
name  however,  and  other  denominations  out  of 
courtesy  have  let  it  drop.  The  reason  why  they 
discard  this  name,  is,  that  they  say  it  is  not  ap- 


100  MODE    OF    BAPTISM.  DIS.    IV. 

plicable  to  them;  for  those  whom  they  baptize, 
they  do  not  admit  to  have  been  baptized  before. 
They  deny  the  charge  of  being  rebaptizers;  and 
consider  it  a  slander,  under  which  they  arc 
not  wining  to  lie.  This  fully  shows  that  they, 
as  well  as  we,  consider  a  repetition,  a  profana- 
tion of  the  ordinance  of  baptism.  Hence,  those 
who,  having  been  baptized  in  either  manner, 
by  a  minister  of  any  acknowledged  christian 
church,  become  afierwards  baptized  in  a  different 
mariner,  are  either  guilty  of  profaning  the  ordi- 
nance; or  they  abjure  their  former  baptism,  and 
virtually  charge  all  who  have  been  baptized  in 
the  same  manner,  with  being  unbaptizcd  per- 
sons, and  unconnected  with  the  visible  church 
of  Christ. 

For  a  person  who  has  been  baptized  one  way, 
to  be  afterwards  baptized  in  another,  merely  for 
the  purpose  of  being  able  to  say;  that,  "if there 
is  any  thing  good  in  it,  they  may  as  well  have 
it,"  or  "that  they  will  be  baptized  both  ways, 
and  they  v/ill  be  sure  they  are  right,"  is  nothing 
less  than  a  profane  sporting  with  sacred  thing!:'. 

2.  Baptism  is  the  initiatory  ordinance  into  the 
visible  church  of  Christ.  It  is  the  inducting 
ceremony  into  the  company  of  the  faithful,  here 
on  earth.     As  being  born  of  the  Spirit,  is  that 


DIS.    IV.  MOXJB   or   BAPTISM.  191 

by  which  persons  are  introduced  into  the  invisi- 
ble church  of  Christ,  and  become  real  members 
of  his  mystical  body ;  so  being  born  of  water,  is 
that  by  which  they  become  connected  with  the 
visible  church  of  Christ,  and  recognized  as  in- 
cluded in  the  bonds  of  the  covenant. 

Hence,  it  is  every  individual's  duty  to  be  bap- 
tized, in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  It  has  been  com- 
manded by  Christ,  and  is  significant  of  a  very 
important  effect  that  must  be  produced  on  the 
soul,  before  he  can  become  an  heir  of  salvation. 
And  though  w^e  do  not  consider  it,  in  all  cases, 
essential  to  salvation;  for  there  are  many  suppo- 
sable  cases  in  which  an  individual  may  become 
a  true  convert  to  the  religion  of  Christ,  and 
yet  have  no  opportunity  of  being  dedicated  to 
God  in  this  ordinance ;  and  besides,  when  the 
ordinance  is  administered,  it  is  administered  on 
the  faith,  that  the  individual  is  already  nn  heir 
of  salvation,  and  not  for  the  purpose  of  making 
him  so:  yet  in  all  ordinary  cases,  the  individual 
who  neglects  this  ordinance,  gives  no  reason  to 
believe,  that  he  is  a  subject  of  that  which  bap- 
tism represents.  It  is  strong  presumptive  proof 
against  any  individual's  christian  character  who, 
under  ordinary  circumstances,  neglects  this  ordi- 


192  MODE   OF    BAPTISM.  DIS.    IV. 

nance.  And  just  as  obligatory  as  it  is  upon  any 
individual  to  become  a  christian,  so  obligatory 
is  it,  in  all  ordinary  cases,  to  obey  this  part  of 
the  law  of  Christ,  and  thus  be  publicly  recogni- 
zed as  a  follower  of  the  Saviour. 

3.  We  may  see  from  this  subject  how  we  arc 
to  understand  the  expression ;  "Baptized  for  the 
remission  of  sins."  Baptism  is  symbolical  of 
the  purifying  influences  of  the  Holy  Spirit,  and 
of  the  application  of  the  blood  of  atonement 
which  cleanses  from  all  sin.  As  water  is  the 
grand  element  of  natural  cleansing,  the  applica- 
tion of  it  to  the  body,  is  significant  of  the  cleans- 
ing influences  of  the  Holy  Spirit,  by  which  the 
soul  is  cleansed  from  sin,  and  the  individual  truly 
forgiven.  Where  it  is  received  in  faith,  it  is 
God's  appointed  sign  to  the  individual  of  the 
thing  signified,  viz;  the  cleansing  of  the  soul 
from  sin  by  the  grace  of  the  Holy  Spirit.  But 
to  say  that  it  is  absolutely  necessvary  to  the  for- 
giveness of  sin,  or  necessary  as  a  means  of  ob- 
taining forgiveness ;  is  contrary  both  to  the  na- 
ture of  the  ordinance,  and  contrary  to  the  whole 
tenor  of  the  gospel  in  reference  to  forgiveness. 

It  is  contrary  to  the  nature  of  the  ordinance ; 
for  the  ordinance  is  of  a  representative  or  sym- 
bolical character.     It  is    not  effectual  for  the 


DIS.    IV.  MODE   OF   BAPTISM.  193 

remmission  of  sins;  but  symbolical  of  the  in- 
fluences of  the  Holy  Spirit,  which  are  effectual 
for  that  purpose.  It  is  God's  appointed  sign  of 
the  thing  signified.  God's  sign  to  the  individual 
who  receives  it  in  faith,  that  his  sins  are  forgiven ; 
and  not  a  means  of  procuring  forgiveness. 

To  say  that  baptism  is  necessary  as  a  means 
of  obtaining  remission  of  sins,  is  contrary  to  the 
whole  tenor  of  the  gospel  on  that  subject.  Re- 
mission of  sins  is  always,  in  the  scriptures,  rep- 
resented as  connected  with  repentance  and  faith. 
"Repent,  and  turn  from  all  your  transgressions ; 
so  iniquity  shall  not  be  your  ruin."  "If  we  con- 
fess our  sins,  he  is  faithful  and  just  to  forgive  us 
our  sins,  and  to  cleanse  us  from  all  unrighteous- 
ness." "Whoso  confesselh  and  forsaketh,  shall 
have  mercy."  "Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved."  "We  are  jus- 
tified by  faith,  without  the  works  of  the  Law." 
"Whosoever  believeth  in  him,  shall  receive  re- 
mission of  sins."*  &c.  &c. 

Cornelius  and  his  friends  received  the  gift  of 
the  Holy  Ghost,  even  as  the  disciples  did  on  the 
day  of  Pentecost,  and  spoke  with  tongues,  be- 
fore they   received  the  ordinance  of  baptism: 

*Ezek.  18;30;    I.  John  1 ;  9.    Prov.  28;  13.    Acts 
16;  31.   Rom.  3:  28.    Acts  10;  43. 
12 


194  MODE    OF    BAPTISM  DIS.    IV. 

and  surely  it  will  not  be  believed  that  all  this 
Could  have  taken  place,  and  yet  their  sins  be 
unforgiven — that  they  could  enjoy  the  influences 
of  the  Holy  Spirit,  even  as  the  disciples  on  the 
day  of  Pentecost,  and  yet  be  lying  under  a  load 
of  unremitted  guilt. 

Lastly ;  it  is  fearfully  dangerous  to  trust  to  bnp- 
tism  or  any  other  external  ordinance,  as  a  means 
of  procuring  the  remission  of  sins,  or  of  recom- 
ending  you  to  God.  Yet  this  is  the  natural  ten- 
dency of  the  vast  importance  that  is  usually  at- 
tached to  immersion ;  and  it  is  the  grand  and  al- 
most invarinble  tendency,  of  the  most  of  the 
pre::ching  thit  vre  hear  on  that  subject  Its  ten- 
dency is  to  exrilt  Immersion  to  the  place  of  Christ 
himself,  and  lead  men  to  depend  upon  the  effi- 
cacy of  water,  instead  of  the  efficacy  of  the 
blood  of  atonement,  for  the  forgiveness  of 
their  sins. 

We  spenk  not  tliis  unndvisedly.  We  have 
icon  watching  the  system,*  in  the  writings  and 
the  preaching  of  its  prominent  leaders,  and  in 
the  opinions  of  its  more  private  members;  and 
it  is  because  we  are  fully  persuaded  that  this  is 
its  tendency,  that  we  have  directed  your  atten- 

*The  allusion  is  here  more  particularly  to  Campbell- 


DI5.    IV.  MODE    OF    BAPTISM.  195 

tion  at  such  a  length,  to  this  subject.  As  we 
stated  at  the  commencement,  we  consider  the 
mere  mode  of  applying  the  water  in  this  ordi- 
nance, a  matter  of  comparatively  little  import- 
ance; and  a  subject  in  reference  to  which,  in 
itself  considered,  we  w'ould  never  have  thought 
of  occupying  so  much  of  your  precious  time. 
But  when  we  plainly  saw-  a  tendency  to  lead 
men  to  trust  in  mere  external  ordinances,  in- 
stead of  the  Lord  Jesus  Christ  himself,  to  the 
ruin  of  the  immortal  soul ;  we  could  not,  in  duty 
to  you,  and  in  faithfulness  to  the  commission  ws 
have  received  from  the  head  of  the  church,  suf- 
fer it  to  pass  in  silence.  They  who  trust  to  the 
efficacy  of  water  to  wash  away  their  sins,  will 
find  themselves  just  as  much  disappointed  at 
last,  as  they  who  trust  to  the  idol  gods  of  heath- 
enism. "Other  foundation  can  no  man  lay,  than 
tnat  IS  laid,  which  is  Jesus  Christ;"  and  those 
who  trust  to  any  tiling  else  than  the  merits  of 
Jesus  for  salvation,  are  building  on  a  sandy  foun- 
dation ;  a  foundation  which  will  one  day  be  swept 
from  under  them,  and  leave  them  to  tumble  into 
the  gulf  of  perdition. 

Thus  then  under  a  sense  of  our  duty  to  you, 
and  our  obligations  to  that  God  who  has  set  us  as 
a  watchman  upon  this  part  of  the  walls  of  Zion, 


196  MODE    OF    HAPTISM.  DIS.    IV. 

we  have  directed  your  attention  to  this  subject, 
and  warned  j^ou  of  its  dangerous  tendency, — 
And  though  there  may  be  some  who  will  not  take 
the  warning,  and  though  we  know  nothing  of 
what  may  be  the  future  course  of  any  who  have 
heard  these  discourses,  we  think  we  can  say  that 
on  this  subject  at  least,  we  have  delivered  our 
soul. 


DATE  DUE 

mmmLm^, 

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GAYLORD 

PRINTED  IN  U.S.A. 

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